A peaceable and temperate plea for Pauls presbytery in Scotland, or, A modest and…A peaceable and temperate plea for Pauls presbyterie in Scotland, or, A modest and…
A peaceable and temperate plea for Pauls presbytery in Scotland, or, A modest and brotherly dispute of the government of the Church of Scotland wherein our discipline is demonstrated to be the true apostolic way of divine truth, and the arguments on the contrary are friendly dissolved, the grounds of separation and the independency [sic] of particular congregations, in defence of ecclesiastical presbyteries, synods, and assemblies, are examined and tried / by Samuel Rutherfurd ...A peaceable and temperate plea for Pauls presbyterie in Scotland, or, A modest and brotherly dispute of the government of the Church of Scotland wherein our discipline is demonstrated to be the true apostolick way of divine truth, and the arguments on the contrary are friendly dissolved, the grounds of separation and the indepencie [sic] of particular congregations, in defence of ecclesiasticall presbyteries, synods, and assemblies, are examined and tryed / by Samuell Rutherfurd ...
Samuel Rutherford 1600?–1661London: printed for John Bartlet, 1642London: printed for Iohn Bartlet, 1642
[16], 326 [i.e. 334] p. · 119k words · Wing R2389 · ESTC R7368
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
II. Conclusion; 1There is a power popular, but not authoritative; a power of private Christians (not an official power of charge) given to the visible professors to make choice of their own office-bearers:2 those against whom we now dispute,3 brethren, reverend, learned and holy, do confound and take for one and the same, the power of electing ⟨p. 4⟩or choosing officers, and the power of Ordination. And they make election of Elders (which by Gods Word is due to all the faithful) an act of jurisdiction, whereas it is a private and popular•act, flowing from that spirit of grace in believers, and from the light of saving faith, and a grace that they call,4 gratia gratum faciens, grace whereby we are accepted to God,5 as Aquinas speaketh, for it is that Heavenly instinct of Believers,6 whereby they try all thing, 7and keep that which is good, and whereby they try the spirits (even of Office bearers) whether they be of God, 8or not, and know the voice of the Shepherd, from the voice of a stranger, and have their senses exercised to discern good and evil. I deny not, but there is a twofold power of election of guides, one proper to believers, which is, as I have described it, their choosing of Officers, De jure, and should flow from this discerning instinct of saving grave in believers: there is an other power of election, De facto, that floweth from a common grace of discerning in visible professors, both is sufficient for Ecclesiastical choosing of guides, yet both is but popular, not authoritative; but power of authoritative jurisdiction, is gratia gratis data, a common grace given to many, that are never converted nor saved; yea the office of a public guide to save others, is given to a man that is never saved himself, and requireth some endowments of governing, that are not required in all the faithful, as is cleared by Paul,
And Almain proveth well, that the calling to a Church-office, is not founded upon saving faith and charity. This power of choosing is a power about the keys, but not a power of the keys. 2.
II. Conclusion; 1There is a power popular, but not authoritative; a power of private Christians (not an officiall power of charge) given to the visible professors to make choise of their owne office-bearers:2 those against whom we now dispute,3 brethren, reverend, learned and holy, doe confound and take for one and the same, the power of electing ⟨p. 4⟩or choosing officers, and the power of Ordination. And they make election of Elders (which by Gods Word is due to all the faithfull) an act of jurisdiction, whereas it is a private and popular•act, flowing from that spirit of grace in believers, and from the light of saving faith, and a grace that they call,4 gratia gratum faciens, grace whereby wee are accepted to God,5 as Aquinas speaketh, for it is that Heavenly instinct of Believers,6 whereby they try all thing, 7and keepe that which is good, and whereby they try the spirits (even of Officebearers) whether they be of God, 8or not, and know the voice of the Shepheard, from the voice of a stranger, and have their senses exercised to discerne good and evill. I denie not, but there is a twofold power of election of guides, one proper to believers, which is, as I have described it, their choosing of Officers, De jure, and should flow from this descerning instinct of saving grave in believers: there is an other power of election, De facto, that floweth from a common grace of discerning in visible professors, both is sufficient for Ecclesiasticall choosing of guides, yet both is but popular, not authoritative; but power of authoritative jurisdiction, is gratia gratis data, a common grace given to many, that are never converted nor saved; yea the office of a publike guide to save others, is given to a man that is never saved himselfe, and requireth some indowments of governing, that are not required in all the faithfull, as is cleared by Paul, 1 Timothy 3.9 Therefore Gerson will have us to difference betwixt these two,10 a Pastour ad utilitatem, and a Pastour ad veritatem, and a called Pastour, and a called Christian Pastour.11 And Almaine proveth well, that the calling to a Church-office, is not founded upon saving faith and charitie. This power of choosing is a power about the keyes, but not a power of the keyes. 2.
It is common to all believers, who are not to take Pastors as the market goeth, upon a blind hearsay, but official authority is given to Demas, and Judas, and such men often. 3. It is given to women to try the spirits,1 yet women have not authority, neither are to usurp authority over men in the Church. ⟨p. 5⟩I desire in the fear of God that this may be considered by William Best, 2Henry Jacob, and the Author of Presbyterial Government examined, for our Divines, (as Daneus) give the calling of church guides to the Presbytery,3 and the approbation to the people Ursine differenceth betwixt the judgement of Elders, and the consent of people; and Bucer judiciously distinguisheth power from authority;4 And Martyr, Calvin, Beza, Zuinglius, Viretus, Luther, so the Fathers,5 Tertullian, Cyprian, Ambrose, Chrysostom. 6In this meaning, said Augustine, the keys were given in Peter to the whole Church, so our Divines are to be expounded, when they say the power is in the Church, and the exercise of the power in the guides, for that power which is in the Church of believers, is popular, not authoritative.
It is common to all believers, who are not to take Pastours as the market goeth, upon a blinde hearesay, but officiall authoritie is given to Demas, and Iudas, and such men often. 3. It is given to women to try the spirits,1 yet women have not authoritie, neither are to usurpe authoritie over men in the Church. ⟨p. 5⟩I desire in the feare of God that this may be considered by William Best, 2Henry Jacob, and the Author of Presbyteriall Government examined, for our Divines, (as Daneus) give the calling of •hurch guides to the Presbyterie,3 and the approbation to the people Vrsine differenceth betwixt the judgement of Elders, and the consent of people; and Bucer judiciously distinguisheth power from authoritie;4 And Martyr, Calvin, Beza, Zuinglius, Viretus, Luther, so the Fathers,5 Tertullian, Cyprian, Ambrose, Chrysostome. 6In this meaning, said Augustine, the keyes were given in Peter to the whole Church, so our Divines are to be expounded, when they say the power is in the Church, and the exercise of the power in the guides, for that power which is in the Church of believers, is popular, not authoritative.
1M. Best Churches plea against Pages.
2Henry Jacob Governm••. by free consent of the people, p. 70.Henry Iacob Governm••. by free consent of the people, p. 70.
3Presbyterial government examined, an. 1641 p▪ 10, 11.Presbyteriall government examined, an. 1641 p▪ 10, 11.
III. Conclusion. 1The physical power of the keys is in all professors,2 as our first Conclusion saith. 2. The supreme moral power in Christ Jesus, 3formally and independently, To me is given all power in Heaven and Earth, Matthew 28. 18. this includeth the power of working miracles,4 by the hands of his Apostles, all, as well as the power of the keys,5 and is communicated to the Church not formally, but in the effect. 3. Power moral, about the keys, as is said in 2. Conclusion, is given to all the faithful. 4. The exercise of the keys to preach, and administer the seals of Grace,6 to open and shut Heaven by the keys,7 is given to the Rulers in some things, as they are scattered and single men,8 as to preach, and administer the Sacraments,9 without consent in special to every singular act:10 in some things, as to exercise power of Jurisdiction, the exercise, and the power is given to a community, not to one, Unitati, non uni, as Gerson observeth from Augustine, and Augustine from the word,11 Matthew the sixteenth, for the Church not one single man hath power of Discipline: if one Pastor himself alone should Excommunicate,12 the Excommunication were null,13 both in the court of CHRIST and his Church,1415if a Pastor should baptize against the ⟨p. 6⟩Churches mind, the Baptism were valid, howbeit there were an error in the fact, for power of jurisdiction is given to the members of the Church scattered, tanquam subjecto cuidam materially & potentially, in remote power, and not formally, but as they are met in a Synod in Christs name. 5. The power of the keys is given to the Church of believers two ways. 1. As to the end, or the small object of the keys: and this we acknowledge as truth, for Christ gave officers for the Church, as his intended end, He gave some to be Apostles, &c. for the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ. But 2. The power of the Keys is not given to believers as to the formal subject, that they may authoritatively make and ordain officers. Hence the,
III. Conclusion. 1The physicall power of the keyes is in all professors,2 as our first Conclusion saith. 2. The supreme morall power in Christ Iesus, 3formally and independently, To mee is given all power in Heaven and Earth, Matthew 28. 18. this includeth the power of working miracles,4 by the hands of his Apostles, all, as well as the power of the keyes,5 and is communicated to the Church not formally, but in the effect. 3. Power morall, about the keyes, as is said in 2. Conclusion, is given to all the faithfull. 4. The exercise of the keyes to preach, and administer the seales of Grace,6 to open and shut Heaven by the keyes,7 is given to the Rulers in some things, as they are scattered and single men,8 as to preach, and administer the Sacraments,9 without consent in speciall to every singular act:10 in some things, as to exercise power of Jurisdiction, the exercise, and the power is given to a communitie, not to one, Vnitati, non uni, as Gerson observeth from Augustine, and Augustine from the word,11 Matthew the sixteenth, for the Church not one single man hath power of Discipline: if one Pastour himselfe alone should Excommunicate,12 the Excommunication were null,13 both in the court of CHRIST and his Church,14
IV. Conclusion, 1is this. When the Church standeth of believers, only as contradistinguished from her guides, it is then totum homogeneum, a body consisting of alike parts, where the denomination of the whole is given to the parts; as every part of water is water, so every three believers of five hundred believers, is a Church of believers. Now if a Church should be in a remote Island, not consociate with other Churches, and yet wanting guides, our brethren say in this case, the power of the Keys should be seen to be in believers, and they might choose and ordain their own officers. I grant they have great Schoolmen to say with them,2 as Almain and Occam, and the School of Paris, who say, if all the Cardinals were dead, the faithful might and should choose the Pope. Sylvester in summa, verbo. excommunicatio 9. nu. 2. saith, The Roman clergy should have the power of choosing the Pope in that case. But C•jetan. Tom. 1. Epist Tractat. 1. Vasquez. in 3. part. Thomas Tom. 3. Disput. 244. cap. 3. 30. 31. do better say in that case, the power of choosing should be in the hands of a General Council, and that by divine right: Then by their mind supreme power or the keys by divine right, is in the hands of Church guides. But great Schoolmen say, that the keys by a miracle and extraordinary might remain in the body of the faithful. But I say in this case Necessity ⟨p. 7⟩is an unbooked and naughty Lawyer, and God extraordinarily should supply the want of ordination, as he can do the defect of second causes: so that if God send some pastors to a congregation that were unwilling to choose their own Eldership, Pastors might ordain themselves Pastors in that case to these people, and God should supply their want of popular election, and this is alls good to prove election to be in the hands of Church guides (which both our brethren and we deny) as the other case is to prove the power of the keys to be in the multitude. But we are now disputing about the power of the keys in a Church ministerial, which is totum heterageneum, where the whole giveth not a denomination to the part, as every part of a man is not a man,3 a Church made up of only believers is not Christs organical body; where there are eyes, ears, and hands, and feet, as is meant, Rom. 12. and 1 Cor. 12.
IV. Conclusion, 1is this. When the Church standeth of believers, only as contradistinguished from her guides, it is then totum homogeneum, a body consisting of alike parts, where the denomination of the whole is given to the parts; as every part of water is water, so every three believers of five hundred believers, is a Church of believers. Now if a Church should be in a remote Island, not consociate with other Churches, and yet wanting guides, our brethren say in this case, the power of the Keyes should bee seene to bee in believers, and they might choose and ordaine their owne officers. I grant they have great Schoolemen to say with them,2 as Almaine and Oc•am, and the Schoole of Paris, who say, if all the Cardinals were dead, the faithfull might and should choose the Pope. Sylvester in summa, verbo. excommunicatio 9. nu. 2. saith, The Romane clergie should have the power of choosing the Pope in that case. But C•jetan. Tom. 1. Epist Tractat. 1. Vasquez. in 3. part. Thomas Tom. 3. Disput. 244. cap. 3. 30. 31. doe better say in that case, the power of choosing should be in the hands of a Generall Councell, and that by divine right: Then by their minde supreme power or the keyes by divine right, is in the hands of Church guides. But great Schoolemen say, that the keyes by a miracle and extraordinary might remain in the body of the faithfull. But I say in this case Necessity ⟨p. 7⟩is an unbooked and naughty Lawyer, and God extraordinarily should supply the want of ordination, as he can doe the defect of second causes: so that if God send some pastours to a congregation that were unwilling to choose their owne Eldership, Pastours might ordaine themselves Pastors in that case to these people, and God should supply their want of popular election, and this is alls good to prove election to be in the hands of Church guides (which both our brethren and wee deny) as the other case is to prove the power of the keyes to be in the multitude. But we are now disputeing about the power of the keyes in a Church ministeriall, which is totum heterageneum, where the whole giveth not a denomination to the part, as every part of a man is not a man,3 a Church made up of only believers is not Christs organicall body; where there are eyes, eares, and hands, and feet, as is meaned, Rom. 12. and
14. Conclusion.
2Jac. Almainde potest. Eccles. c. •. ad 2. Si Cardinales omnes ess•nt mortui, aut nollent •igere, ad universalitatem fidelium spectaret elig••e (papam) papam octam dia • l. 1. p. 1. c. 31. adat. 3. potestas eligendi esset ad La•cos. •ylvest. Sum ver. excom. 9. n. •. Caj•tan. Opus•. to 1. Tract. 1. Vasy. in 3 p. disp. 244. c. 3. •. 30. 31.Iac. Almainde potest. Eccles. c. •. ad 2. Si Cardinales omnes ess•nt mortui, aut nollent •igere, ad universalitatem fidelium spectaret elig••e (papam) papam octam dia • l. 1. p. 1. c. 31. adat. 3. potestas eligendi esset ad La•cos. •ylvest. Sum ver. excom. 9. n. •. Caj•tan. Opus•. to 1. Tr•ct. 1. Vasy. in 3 p. disp. 244. c. 3. •. 30. 31.
3Ju•lus• 10. •. lib sing. de. eccles. c. 8.Iu•lus• 10. •. lib sing. de.
for all are here an eye of believers, and all of collateral and equal authority, neither is there here an eye or an hand in a ministerial function above a foot. But we now dispute about the keys of a ministerial Church, as Junius saith, made up of integral parts of [Greek or Hebrew] and [Greek or Hebrew] ▪ of Shepherds and Sheep.
for all are here an eye of believers, and all of collaterall and equall authoritie, neither is there here an eye or an hand in a ministeriall function above a foote. But wee now dispute about the keyes of a ministeriall Church, as Iunius saith, made up of integrall parts of 〈non-Latin alphabet〉 and 〈non-Latin alphabet〉▪ of Shepheards and Sheepe.
V. Conclusion. 1The office bearers of the Church have the power of the Keys and their office immediately from Christ, by the immediation of free gift: they have their offices from the Church, by the mediation of orderly designation; seeing it is the Church which designeth such a man to such an office, therefore it is said, Eph. 4. 11. He gave some to be Apostles for the Church, he saith not, to the Church, as if the faithful by an innate and received power from Christ, did ordain by authority Ministers as their servants and Deputies, for all the authority is Christs, not the believers. I grant what is given for the Church, in some sense, is said to be given to the Church,2 as Chrysostom said, The gift of baptism is given to the whole Church, but the power of baptising is not given to all the believers, as to the subject.
V. Conclusion. 1The office bearers of the Church have the power of the Keyes and their office immediately from Christ, by the immediation of free gift: they have their offices from the Church, by the mediation of orderly designation; seeing it is the Church which designeth such a man to such an office, therefore it is said, Eph. 4. 11. Hee gave some to be Apostles for the Church, he saith not, to the Church, as if the faithfull by an innate and received power from Christ, did ordaine by authoritie Ministers as their servants and Deputies, for all the authoritie is Christs, not the believers. I grant what is given for the Church, in some sense, is said to be given to the Church,2 as Chrysostome said, The gift of baptisme is given to the whole Church, but the power of baptising is not given to all the believers, as to the subject.
This Conclusion I prove. 1. That is not to be holden which ⟨p. 8⟩is not written, as our brethren hold. So Best, Travers, Parker, 1Ames. M. Jacob, so also Theodoret, Cyril, Augustine, Ambrose, but it is neither expressly, nor by good consequence in Scriptures, no precept, no promise, where all the faithful lay hands on men for the Ministry, as Titus, Paul, and the Presbytery do,21 Timothy 4. 14. or where all the faithful do bind and loose,3 and receive witnesses judicially against Elders, as Peter and Timothy have authority to do.4
This Conclusion I prove. 1. That is not to be holden which ⟨p. 8⟩is not written, as our brethren hold. So Best, Travers, Parker, 1Ames. M. Iacob, so also Theodoret, Cyrill, Augustine, Ambrose, but it is neither expresly, nor by good consequence in Scriptures, no precept, no promise, where all the faithfull lay hands on men for the Ministerie, as Titus, Paul, and the Presbyterie doe,21 Timothy 4. 14. or where all the faithfull doe binde and loose,3 and receive witnesses judicially against Elders, as Peter and Timothy have authority to doe.4
1Best Churches plea, arg. 8. p. 73. •ravers de disci. eccles. fol. 11. 12. Parker de polit. eccles. l. 2. c. 4, 5.
2. Argument. 1If the word say that the power of the keys is given to certain select persons, and not to all believers, then is not this power given to all believers:2 but the word saith the former,3 er. The Assumption is thus proved, If these Offices that essentially include both the power and the exercise of the Keys,4 be given to some select persons and not to all the faithful,5 then are not the Keys given to all the faithful:6 but the Lord gave the office of Apostles,7 Prophets,8 &c. to some only. And God hath set some in the Church (then not all) first, Apostles, secondarily, Prophets, thirdly, Teachers, &c. And he gave some to be Apostles (not all) and some Prophets, &c. Are all Apostles? The major is proved, because to be an Apostle, a Pastor, &c. is to have a power given by Christ to use the keys by preaching, binding and loosing,9 by censures, as an Apostle, Pastor. &c. This cannot be answered,10 seeing there must be another power to bind and loose in Pastors, and Elders, than is in all believers,11 women, believing children, and many believers unapt to govern.12
2. Argument. 1If the word say that the power of the keyes is given to certaine select persons, and not to all believers, then is not this power given to all believers:2 but the word saith the former,3 er. The Assumption is thus proved, If these Offices that essentially include both the power and the exercise of the Keyes,4 be given to some select persons and not to all the faithfull,5 then are not the Keyes given to all the faithfull:6 but the Lord gave the office of Apostles,7 Prophets,8 &c. to some only. And God hath set some in the Church (then not all) first, Apostles, secondarily, Prophets, thirdly, Teachers, &c. And hee gave some to be Apostles (not all) and some Prophets, &c. Are all Apostles? The major is proved, because to be an Apostle, a Pastor, &c. is to have a power given by Christ to use the keyes by preaching, binding and loosing,9 by censures, as an Apostle, Pastor. &c. This cannot be answered,10 seeing there must be another power to binde and loose in Pastours, and Elders, than is in all believers,11 women, believing children, and many believers unapt to governe.12
3 Argument. To whomsoever Christ giveth the power of the Keys,1 to them he gave a ministerial spirit by way of special embassy to remit and to retain sins, as the Ambassadors of God in Christs stead, and them he sent, as the father sent him,2 as is clear in the Scripture, As the Father sent me, so send I you, &c. He breathed on them and said, receive the Holy Ghost: whosoever sins ye remit they are remitted. In which words, our Divines, Calvin, Bullinger, Musculus, Beza, yea and Papists, Cajetan, Toletus, teach that Christ here did inaugurate his Disciples to preach and exercise the censures ⟨p. 9⟩of the Church: so also Cyril, Chrysostom, Cyprian. But this ministerial spirit, Christ gave not to all the faithful, but only to the Apostles, for he sent not Mary Magdalene and Cleophas in this place, as M. Smith saith, and why? because it is gathered from Luk. 24. 33, 34, 36. That Magdalene and Cleophas were there, (saith he) when Christ said, As my Father sent me so send I you, 3Therefore Mary also, and Cleopha• received a ministerial power of the keys, all as well as […] Apostles. I answer, but this place is all one with Mat. 28. 18, 19. where they are commanded to preach and baptize, which is not lawful to women. 1 Cor. 14. 1 Tim. 2. And it is all one with the Commission, Mark 16 14. which is restruted to the eleven. Another weak ground he hath, that the eleven were not made Apostles, until Christs Ascension, Act. 2. when the spirit was sent, and until he led captivity captive, Ephes. 4. 11. but this power was given to all the Disciples before his ascension. Answer, a higher measure of the Spirit was poured on the Apostles at Christs Ascension, and by virtue of his Ascension, he ordained Apostles, Eph. 4. 11. but will it follow, none were made Apostles until he ascended? if this were good, by virtue of his death, we obtain forgiveness of sins, by his ascending to heaven, we also ascend. But hence it followeth not, that there is no forgiveness of sins while Christ die, and that there is no ascending to heaven of the spirits of the Patriarchs and Fathers, while Christ ascended. 2. That the Apostles were called, and received Apostleship from Christ in the days of his flesh, before his death, is clear, Matth. 10. 2, 3. and that they went out, and preached, and cast out devils.
3 Argument. To whomsoever Christ giveth the power of the Keyes,1 to them he gave a ministeriall spirit by way of speciall ambassage to remit and to retaine sins, as the Ambassadors of God in Christs stead, and them he sent, as the fathe• sent him,2 as is cleare in the Scripture, As the Father sent me, so send I you, &c. He breat•ed on them and said, receive the Holy Ghost: whosoever sinnes ye remit they are remitted. In which words, our Divines, Calvin, Bullinger, Musculus, Beza, yea and Papists, Cajetan, Toletus, teach that Christ here did inaugurate his Disciples to preach and exercise the censures ⟨p. 9⟩of the Church: so also Cyrill, Chrysostome, Cyprian. But this ministeriall spirit, Christ gave not to all the faithfull, but only to the Apostles, for he sent not Mary Magdalene and Cleophas in this place, as M. Smith saith, and why? because it is gathered from Luk. 24. 33, 34, 36. That Magdalene and Cleophas were there, (saith he) when Christ said, As my Father sent me so send I you, 3Therefore Mary also, and Cleopha• received a ministeriall power of the keyes, all as well as 〈…〉 Apostles. I answer, but this place is all one with Mat. 28. 18, 19. where they are commanded to preach and baptize, which is not lawfull to women. 1 Cor. 14. 1 Tim. 2. And it is all one with the Commission, Mark 16 14. which is restruted to the eleven. Another weake ground he hath, that the eleven were not made Apostles, untill Christs Ascension, Act. 2. when the spirit was sent, and untill he led captivitie captive, Ephes. 4. 11. but this power was given to all the Disciples before his ascension. Answer, a higher masure of the Spirit was powred on the Apostles at Christs Ascension, and by vertue of his Ascension, he ordained Apostles,
1Chrysost. Apostolos constituit hic legatos suos & vicarios.
2Cyril lib. 12. in Joan ca. 55. & Cyprian de unitate Eccles. prope initium. M•ttit hic (inquiunt) Apostolos cum • mni pote •ate Apostolico numeri convenient.Cyrill lib. 12. in Ioan ca. 55. & Cyprian de unitate Eccles. prope initium. M•ttit hic (inquiunt) Apostolos cum • mni pote •ate Apostolico numeri conveniente.
3Joh. Smith in his parallel. censures and observations. against M. Bernard, p. 52.Ioh. Smith in his parallel. censures and observations. against M. Bernard, p. 52.
A second exception there is of some, who say, a concionall or preaching power of forgiveness of sins is not given to all, to whom a loosing from sins by Church censures is given, as is clear in our Ruling Elders, who have not power to forgive sins by preaching, yet have power to forgive, bind and loose, by Church-censures. Answer, We may distinguish where the law distinguisheth,1 for howbeit the power of preaching be not given formally to ruling Elders, yet it is effectually in the fruit given to them, in ⟨p. 10⟩the judicial and authoritative application in the external court of Christs Church,2 but believers, as believers only, have neither power to preach formally,3 nor yet effectively to apply judicially the threatenings of the word in discipline,4 to the judicial correction of delinquents; now the keys in the word,5 and the keys in the discipline, are the same keys of Christs kingdom,6 as Amesius observeth, and the keys of the word are the keys of the kingdom,7 committed to all, either formally or effectively,8 to whom the keys of discipline are given,9 but they are never given to single believers who cannot lawfully preach.10 Therefore single believers are not the subject of the keys.11
A second exception there is of some, who say, a concionall or preaching power of forgivnesse of sinnes is not given to all, to whom a loosing from sins by Church censures is given, as is cleare in our Ruling Elders, who have not power to forgive sinnes by preaching, yet have power to forgive, binde and loose, by Church-censures. Answer, We may distinguish where the law distinguisheth,1 for howbeit the power of preaching be not given formally to ruleing Elders, yet it is effectually in the fruit given to them, in ⟨p. 10⟩the judiciall and authoritative applicatio• in the externall court of Christs Church,2 but believers, as believers only, have neither power to preach formally,3 nor yet effectively to apply judicially the threatnings of the word in discipline,4 to the judiciall correction of delinquents; now the keyes in the word,5 and the keyes in the discipline, are the same keyes of Christs kingdome,6 as Amesius observeth, and the keyes of the word are the keyes of the kingdome,7 committed to all, either formally or effectively,8 to whom the keyes of discipline are given,9 but they are never given to single believers who cannot lawfully preach.10 Therefore single believers are not the subject of the keyes.11
4. Argument. Such power of the keys, without the which the Church of Christ is perfect,1 and complete for government, is superfluous, and so not of Divine, but of humane Ordination. But the Church is complete and perfect in its government, in that there are in it believers, Pastors, Doctors, Elders, and Deacons, suppose no power of the keys, be in the community of believers. The proposition is Parkers; so reason the Fathers, Cyril, Chrysostom, Basil. Augustine, Bede: so William Best, M. Jacob, M Robinson. I prove the Assumption. The Eldership have no oversight in the Lord, and there is no necessity or exercise of the keys, as Elders, if all believers have a ministerial power to bind and loose: as M. Smith and others, teach: and if all edify by the keys,2 as Parker saith, and judicially censure, excommunicate,3 and ordain, or depose their rulers, as the English Puritanism, and authors of the presbytery examined do prove,4 from 1 Cor. 5. and Guide to Zion. For ten believers being nothing but believers by Divine right, or as well the governing Church without the Eldership, as having them,5 suppose all the Elders were believers. Where also there be twenty times three believers, they have all in their own families the power of the keys, and so there are twenty Churches, complete and independent within themselves, joined in twenty neighbour families, all under one covenant with God, and flying all known sins. Now when Christ saith, If thy brother offend thee, and obstinately refuse ⟨p. 11⟩to hear, tell the Church. Which of the twenty three shall the Brother wronged have recourse unto? (tell the Church) as reason would say, must be some visible Church, Senate or judicatory, but all these twenty threes met within their houses are independent Churches, if they be believers as we suppose, and all visible Churches. Shall we think that Christ hath left a grieved brother to a blind, Tell the Church? and yet who can know this Church? for all have alike interest in Christ, which of the twenty threes be the Church that Christ meant in these words, Tell the Church, by this doctrine none can dream.
4. Argument. Such power of the keyes, without the which the Church of Christ is perfect,1 and complete for government, is superfluous, and so not of Divine, but of humane Ordination. But the Church is complete and perfect in its government, in that there are in it believers, Pastours, Doctors, Elders, and Deacons, suppose no power of the keyes, be in the communitie of believers. The proposition is Parkers; so reason the Fathers, Cyrill, Chrysostome, Basil. Augustine, Beda: so William Best, M. Iacob, M Robinson. I prove the Assumption. The Eldership have no oversight in the Lord, and there is no necessitie or exercise of the keyes, as Elders, if all believers have a ministeriall power to bind and loose: as M. Smith and others, teach: and if all edifie by the keyes,2 as Parker saith, and judicially censure, excommunicate,3 and ordaine, or depose their rulers, as the English Puritanisme, and authors of the presbytery examined doe prove,4 from 1 Cor. 5. and Guide to Zion. For ten believers being nothing but believers by Divine right, or als well the governing Church without the Eldership, as having them,5 suppose all the Elders were believers. Where also there be twentie times three believers, they have all in their owne families the power of the keyes, and so there are twenty Churches, complete and independent within themselves, joyned in twentie neighbour families, all under one covenant with God, and flying all knowne sins. Now when Christ saith, If thy brother offend thee, and obstinately refuse ⟨p. 11⟩to heare, tell the Church. Which of the twenty three shall the Brother wronged have recourse unto? (tell the Church) as reason would say, must bee some visible Church, Senat or judicatorie, but all these twenty threes met within their houses are independent Churches, if they be believers as we suppose, and all visible Churches. Shall wee thinke that Christ hath left a grieved brother to a blind, Tell the Church? and yet who can know this Church? for all have alike interest in Christ, which of the twenty threes bee the Church that Christ meaned in these words, Tell the Church, by this doctrine none can dreame.
14. Argument.
2Parker de polit. eccles. l. 3. c. 2.
3English puritanism, 9.English puritanisme, 9.
4Presbyter. Govern. examined. p. 12. reas. 1, 2, 3 Guide to Zion, pos. 58. p. 31.
5 Argument. 1The multitude of believers hath either this power of the keys from Christ, and from heaven; or from the earth, and from men: for I think our brethren will not dream of any ecclesiastic positive law, not warranted in Gods word, for a third, for this Papists teach. This is Christs argument for John Baptists ministry. If from Christ and Heaven, it is either from the law of nature, or from some divine positive law: from nature it is not. For 1. the power is not natural, but supernatural, reaching a supernatural end, the gathering of the Saints, Eph 4. 11, 12. neither is this power such, as can have nature for its Author, as Almain saith,2 seeing it is above natures reach. And so also saith And▪ Duvallius. If happily they say, it is from good consequence natural, for because of the claim and interest that the faithful have in Christ, Christs keys are given to them,3 as God giving Christ, he giveth all other things with Christ.4 I Answer. This maketh no man, but a believer, yea no gifted pastor capable of the keys, except he have faith in Christ, which we shall hereafter refute, as contrary to Scripture.5 Neither can it be from any positive law, or grant, or promise in the new Testament, that all the members of the Church shall be Princes,6 Rulers, Commanders, that Christ hath left none to be over other in the Lord. If this be from men, it is a humane ordinance, and cannot stand. See what Bellarmine saith to this purpose.
5 Argument. 1The multitude of believers hath either this power of the keyes from Christ, and from heaven; or from the earth, and from men: for I thinke our brethren will not dreame of any ecclesiastick positive law, not warranted in Gods word, for a third, for this Papists teach. This is Christs argument for John Baptists ministerie. If from Christ and Heaven, it is either from the law of nature, or from some divine positive law: from nature it is not. For 1. the power is not naturall, but supernaturall, reaching a supernaturall end, the gathering of the Saints, Eph 4. 11, 12. neither is this power such, as can have nature for its Author, as Almain saith,2 seeing it is above natures reach. And so also saith And▪ Duvallius. If happily they say, it is from good consequence naturall, for because of the claime and interest that the faithfull have in Christ, Christs keyes are given to them,3 as God giving Christ, he giveth all other things with Christ.4 I Answer. This maketh no man, but a believer, yea no gifted pastour capable of the keyes, except hee have faith in Christ, which we shall hereafter refute, as contrary to Scripture.5 Neither can it bee from any positive law, or grant, or promise in the new Testament, that all the members of the Church shall be Princes,6 Rulers, Commanders, that Christ hath left none to be over other in the Lord. If this be from men, it is a humane ordinance, and cannot stand. See what Bellarmine saith to this purpose.
15. Argument.
2Almain de auth. eccles. c. 2. potestas ecclesiastica non est humanitus justituibilis.Almain de auth. eccles. c. 2. potestas ecclesiastica non est humanitus iustituibilis.
3Duvallius in 22.
4Thom. •om. 2. de sum. pontif. tract. 4. q. 3. p. 1.
6. Argument. 1The power of the Keys is either given to the believers as believers, or as they are such ⟨p. 12⟩whom God gifteth for government, selected from amongst others, if the later be said, we have our intent, and the keys must be given immediately to some selected guides: If the keys be given to believers, as they are such, and under this reduplication, Then 1. All believing women and children have authority in the Lord over the congregation, which, as Duvallius saith,2 is not to be admitted, for quod convenit [Greek or Hebrew] convenit [Greek or Hebrew]. Yea, 2. saith Paul Baynes, If the power of the keys and teaching had been given to all believers, all should have been made Pastors and Doctors, though not to continue so in exercising the power. 3And so all must have the power of seeing, as the Church eyes and Watchmen, and all the power of hearing,4 as the Church ears, and certainly,5 the second act must proceed from the essence and first act, as moving must proceed from a living soul, to laugh from a reasonable soul, so to excommunicate judicially, to judge, correct, cast out, bind and loose, (all which Parker and others prove to agree to believers from Matthew 18. and 1 Corinth. 5.) must flow from a ministerial principle, and so all must be eyes, and ears, which is against the variety of the gifts of the spirit. If the whole body were an eye, where were the hearing, if the whole were hearing, where were the smelling? v. 14. for the whole body is not one member, but many, yea, a collection of many members.
6. Argument. 1The power of the Keyes is either given to the believers as believers, or as they are such ⟨p. 12⟩whome God gifteth for government, selected from amongst others, if the later be said, we have our intent, and the keyes must be given immediately to some selected guides: If the keyes be given to believers, as they are such, and under this reduplication, Then 1. All believing women and children have authoritie in the Lord over the congregation, which, as Duvallius saith,2 is not to be admitted, for quod convenit 〈non-Latin alphabet〉 convenit 〈non-Latin alphabet〉. Yea, 2. saith Paul Baynes, If the power of the keyes and teaching had beene given to all believers, all should have beene made Pastours and Doctours, though not to continue so in exercising the power. 3And so all must have the power of seeing, as the Church eyes and Watchmen, and all the power of hearing,4 as the Church eares, and certainely,5 the second act must proceed from the essence and first act, as moving must proceed from a living soule, to laugh from a reasonable soule, so to excommunicate judicially, to judge, correct, cast out, bind and loose, (all which Parker and others prove to agree to believers from Matthew 18. and 1 Corinth. 5.) must flow from a ministeriall principle, and so all must bee eyes, and eares, which is against the varietie of the gifts of the spirit. If the whole body were an eye, where were the hearing, if the whole were hearing, where were the smelling? v. 14. for the whole body is not one member, but many, yea, a collection of many members.
16 Argument.
2Duvallius 22. to. 2. tract. 4. de sum pontif. q. 3. Baines Dioce trial q. 3. concl. 3. p. 84.Duvallius 22. to. 2. tract. 4. de sum pontif. q. 3. Baines Dioce tryall q. 3. concl. 3. p. 84.
Hence,1 7. Argument. That is not to be admitted which overturneth the order established by Christ of commanding,2 and obeying,3 and which everteth the integral members and parts of a visible politic ministerial body of Christ,4 but to give the power of the keys to all,5 and every one,6 overturneth this order of Christs,7 Ergo, 8This doctrine is not to be admitted.9 The Major is undeniable.10 I prove the Minor. The ministerial Church is divided,11 as Junius saith, in Shepherds,12 and flock,13 some are [Greek or Hebrew] and [Greek or Hebrew] Overseers and Watchmen, 14others, such as are to submit and obey: 15some are Watchmen,16 then they have some that they watch over:17 Some Shepherds, ergo, they must have Sheep: Some Ambassadors in Christs stead, 18Ergo, They have some ⟨p. 13⟩to whom they carry the Embassage, Heralds, Witnesses, Stewards, Fathers, Saviours, Sowers, Reapers, builders, then they must have, a People, House, Sons, Ground, &c. upon whom they exercise their native operations. But if all have power of the keys, and power to edify by binding and loosing, all should be Overseers, Watchmen, Shepherds, Ambassadors,19 and if all were Fathers, where were the Sons? What a work would this be, that all Christians must leave their trading, husbandry, arts, sailing, and oversee the Church,20 and judge and determine Church matters betwixt brother and brother. So Francis Johnson reasoneth: Master Smith answereth two things to this.21 1. The Elders (saith he) shall obey the voice of the Church, in things commanded by God, and all the Saints are to obey the Elders in things commanded by God, and these may well stand together. I answer, If we speak of divers kinds of obedience, it is true, people is to obey the Pastors and Elders using the keys, here the sheep obey the Shepherds, and this is the obedience that Christ hath established in his house, and the Elders as Archippus, are to hear the flock admonishing, no commanding as Watchmen, Fathers, Pastors by the power of the keys, that they would take heed to the ministry, which they have received of the Lord, and this is but private admonition, that one man, one woman, may give to their Pastors. Now one man is not the Church bearing the keys, but this opinion maketh Archippus and all the faithful at Coloss to bear the keys, and command by power of the keys, so that all are Fathers, Pastors;
Hence,1 7. Argument. That is not to be admitted which overturneth the order established by Christ of commanding,2 and obeying,3 and which everteth the integrall members and parts of a visible politike ministeriall body of Christ,4 but to give the power of the keyes to all,5 and every one,6 overturneth this order of Christs,7 Ergo, 8This doctrine is not to be admitted.9 The Major is undenyable.10 I prove the Minor. The ministeriall Church is divided,11 as Junius saith, in Sheepeheards,12 and flock,13 some are 〈non-Latin alphabet〉 and 〈non-Latin alphabet〉 Overseers and Watchmen, 14others, such as are to submit and obey: 15some are Watchmen,16 then they have some that they watch over:17 Some Shepheards, ergo, they must have Sheep: Some Ambassadors in Christs stead,
Pastors by one and the same power of the keys. His second answer is. All are not rulers: An incorporation may make a Major or Sheriffs, and yet the incorporation is not a Major and Sheriff: So the Church may make Ministers, and yet the Church it self is not properly an Elder, or a Deacon. Answer, It is not alike, An incorporation hath a privilege, but not any princely or magisterial authority to create a Major, but the Saints have the regal power of the keys from Christ, not only to make Elders, but also to judge authoritatively with coequal power with the Elders: by your doctrine, if the whole inhabitants ⟨p. 14⟩of a city may make a Major, and set themselves down in the Bench, as collateral Judges with the Major, then all the inhabitants indeed were Majors, as all the Saints in Corinth did judicially excommunicate, why are they not then all Elders and Pastors? Show us any authority that Pastors have in governing, which the meanest of the congregation hath not? And this maketh all Ministers, and all, to be Watchmen, Fathers, Overseers. This I take to have been the error of Tertullian, 1who will have Christ to have left all Christians with alike power.
Pastours by one and the same power of the keyes. His second answer is. All are not rulers: An incorporation may make a Major or Sheriffs, and yet the incorporation is not a Major and Sheriffe: So the Church may make Ministers, and yet the Church it selfe is not properly an Elder, or a Deacon. Answer, It is not alike, An incorporation hath a priviledge, but not any princely or magisteriall authoritie to create a Major, but the Saints have the regall power of the keyes from Christ, not only to make Elders, but also to judge authoritatively with coequall power with the Elders: by your doctrine, if the whole inhabitants ⟨p. 14⟩of a citie may make a Major, and set themselves down in the Bench, as collaterall Judges with the Major, then all the inhabitants indeed were Majors, as all the Saints in Corinth did judicially excommunicate, why are they not then all Elders and Pastours? Shew us any authoritie that Pastours have in governing, which the meanest of the congregation hath not? And this maketh all Ministers, and all, to be Watchmen, Fathers, Overseers. This I take to have beene the errour of Tertullian, 1who will have Christ to have left all Christians with alike power.
8. Argument. 1If there be a peculiar authority in Pastors over the flock,2 that is not in the flock, Then the keys are not both in the Pastors,3 and the people: but the first is said in Scripture,4 ergo, The later must also be said. I prove the Minor.5 What, will ye, that I come to you with a rod, or in love, or in the Spirit of meekness? also. Therefore I write these things being absent, lest being present I should use sharpness, according to the power that the Lord hath given me, to edification, and not to destruction. Hence it is that the Angels of the seven Churches in Asia are rebuked for not exercise sing discipline against Jezebel, and the holders of the Doctrine of Bal•m: which proveth the Angels had the keys, else all alike had been rebuked. Now that every one of Corinth hath the power of Pauls Rod, and his power given for edification, is most ridiculous. So Becanus the Jesuit. Can every believer say to a Church,6 Shall I come to you with the Rod? Yet if all have the keys, as the subject, all have the Rod also.
8. Argument. 1If there be a peculiar authoritie in Pastors over the flock,2 that is not in the flock, Then the keyes are not both in the Pastours,3 and the people: but the first is said in Scripture,4 ergo, The later must also be said. I prove the Minor.5 What, will ye, that I come to you with a rod, or in love, or in the Spirit of meeknesse? also. Therefore I write these things being absent, lest being present I should use sharpnesse, according to the power that the Lord hath given me, to edification, and not to destruction. Hence it is that the Angels of the seven Churches in Asia are rebuked for not exerc• sing discipline against Iezabel, and the holders of the Doctrine of Bal•m: which proveth the Angels had the keyes, els all alike had beene rebuked. Now that every one of Corinth hath the power of Pauls Rod, and his power given for edification, is most ridiculous. So Becanus the Jesuite. Can every believer say to a Church,6 Shall I come to you with the Rod? Yet if all have the keyes, as the subject, all have the Rod also.
Churches minde, the Baptisme were valid, howbeit there were an errour in the fact, for power of jurisdiction is given to the members of the Church scattered, tanquam subjecto cuidam materiali & potentiali, in remote power, and not formally, but as they are met in a Synod in Christs name. 5. The power of the keyes is given to the Church of believers two wayes. 1. As to the end, or the small object of the keyes: and this we acknowledge as truth, for Christ gave officers for the Church, as his intended end, Hee gave some to bee Apostles, &c. for the perfecting of the Saints, for the worke of the Ministerie, for the edifying of the Body of Christ. But 2. The power of the Keyes is not given to believers as to the formall subject, that they may authoritatively make and ordaine officers. Hence the,
. but will it follow, none were made Apostles untill he ascended? if this were good, by vertue of his death, wee obtaine forgivenesse of sinnes, by his ascending to heaven, we also ascend. But hence it followeth not, that there is no forgivenesse of sinnes while Christ die, and that there is no ascending to heaven of the spirits of the Patriarchs and Fathers, while Christ ascended. 2. That the Apostles were called, and received Apostleship from Christ in the dayes of his slesh, before his death, is cleare,
to whom they carry the Embassage, Heralds, Witnesses, Stewards, Fathers, Saviours, Sowers, Reapers, builders, then they must have, a People, House, Sonnes, Ground, &c. upon whom they exercise their native operations. But if all have power of the keyes, and power to edifie by binding and loosing, all should be Overseers, Watchmen, Sheepheards, Ambassadors,
and if all were Fathers, where were the Sons? What a worke would this be, that all Christians must leave their trading, husbandry, arts, sayling, and oversee the Church,
1. The Elders (saith he) shall obey the voice of the Church, in things commanded by God, and all the Saints are to obey the Elders in things commanded by God, and these may well stand together. I answer, If we speake of divers kindes of obedience, it is true, people is to obey the Pastours and Elders using the keyes, here the sheepe obey the Shepheards, and this is the obedience that Christ hath established in his house, and the Elders as Archippus, are to heare the flock admonishing, no commanding as Watchmen, Fathers, Pastours by the power of the keyes, that they would take heed to the ministerie, which they have received of the Lord, and this is but private admonition, that one man, one woman, may give to their Pastours. Now one man is not the Church bearing the keyes, but this opinion maketh Archippus and all the faithfull at Colosse to beare the keyes, and command by power of the keyes, so that all are Fathers, Pastours;
