Plea for Pauls Presbytery in Scotland, Chapter 2

Plea for Pauls Presbytery in Scotland · Chapter 2

p. 20CHAPTER II. Quest. 2.

Whether or no some do warrantably prove from Scriptures, that the power of the keyes is given to all the faithfull?

IT is needfull that we discusse the Arguments of these who ascribe this power to the faithfull. Parker de polit. eccles. l. 3. c, 2. n. 1. expounding Mat. 16. 19.Matt 16:19And 1. Parker reasoneth thus, proving the keyes to be given to Peter, not as hee sustained the person of an Apostle, but as he sustained the person of all the faithfull, Mat. 16. Peter sustaineth his person here, whose he representeth in other places: but in other places he representeth the person of believers. Ergo, The Keyes are given to him …ere, as he representeth the person of believers. And so the keyes are given to all believers, Mat. 16. in Peters person, who representeth all believers, giving in their names this confession, Thou are Jesus the son of the living God.

Answer 1. The proposition is not sure, but a begging of the question, for sometime Peter speaketh as a believer in name of the rest, Iohn 6. 68. Mat. 19. 27. sometimes as a weake and sinfull man,Chrysost. Matth. 26. 35. and as a Satan and adversarie to Christ,August. Mat. 16. 23. Iohn 13. 8. sometime a command is given to him,Theophyl. as an Apostle, Iohn 21. 16, 17. (2) I deny the Assumption.Nomine discipulorum cum sequentium Christum. He answereth in the name only of these to whom Christ propounded the question, but Christ propounded the question, as Chrysostome, Augustine, Theophylact, Calvin, Beza, and Marlorat, say, only to the believing Disciples and Apostles then present, and not to all the believers.

Parker his second and third reason is, 2 Argument.The promise of the Keyes agreeth with the confession, but the confession is of all the faithfull. 2. The nearer occasion wherefore the Keyes were promised to Peter, was his second answer, but the question was p. 21not concerning any thing proper to Churchmen, but of that faith,Origen. tract. 6. in Mat. That Christ is the Sonne of God, which is proper to all the faithfull.Hierom. in Mat. 16.Matt 16 So Hilarie, Ambrose, Augustine, Theophylact, so Whitaker.Ambros. in Luc. l. 1. c. 24.

Answer. We may oppose Fathers to Fathers, Origen, Hieronymus, Cyprian. de simplic. praelat.Ambrose, Cyprian, teach, that the keyes were given to Peter as the first in gifts and age,August. tract. ult in loan. and in his person Omnibus Apostolis & successoribus Petri, Almain. de potest. Eccles. & laica. c. 16.to all the Apostles and successors of Peter, and so Augustine, also, Cyprian, Optatus and Hierome: Petrus de Alliaco ubi supra.for unities sake Peter only receiveth the Keyes, Ioan. Major. dist. 24. fol. 2 13.but in him all the rest. See more of this in Almaine, and Petrus de Alliaco, and Ioan. Major. 2. I acknowledge the Fathers teach that Peter received the Keyes,Basil. l. 2. contr. Eun…m. as Basil saith,Cyrill in Ioan. l. 2. c. 2. propter foreign, for the excellency of his faith. Athanasius ad Foelicem. Chrys. homil. 4. in ca. 6. Esa.that he received the keyes for, and to all the faithfull, as to the proper subject of the keyes. God did promise an established kingdome to Ieroboam, Ambros. serm. 4…if he should walke in Gods statutes:1 King. 11. 38.1 Kgs 11:38 it followeth not therefore in the person of Ieroboam, 1 Cor, 12. 29.that an established kingdome is promised to all that walke in Gods statutes.Origen tract. 1. in Mat. an vero soli Petro, & non aliis Apostolis. Synod. Coloniens. sub Adulpho. God might have rewarded the faith of Peter as he did the faith of Mary Magdalen, and not have made him an Apostle for his confession. God is free in his rewards,Medi. 6. c. 1. and therefore I deny that the confession of Peter, Promissio in omnes apostolor.and his Apostolike dignitie is of alike length and bredth, for to Peter here is promised, not only the power, but the exercise of the keyes by preaching the Gospell, as is cleare, vers. 19. But I hope to all that believeth that Jesus is the sonne of God, as to many private Christians, women, and children, that believe, the exercise of the keyes by preaching the Gospell is not given. Are all Apostles? are all Teachers? 3. Suppose the Keyes were given to Peter, because he believed, and therefore as a believer (which is a sickly consequence) it followeth not, Therefore the keyes are given to Peter, and in him to all believers, as to the subject, but only that the keyes are given to all believers, as the object, and for their behoofe: To say nothing, that by this tenet all must bee believers to p. 22whom the keyes are given, else the keyes are not given to them, which is most absurd.

Parker 3.3 Ob. Reasoneth thus. To be a Peter, that is, a constant rock, and stable believer, agreeth to all believers: Ergo, So doth the keyes to all believers. Answer. This reason, if it hath the strength of a rock against the truth, should prove that one constant believer, and that a woman, should have the power of the keyes, but one believer is not the Church, as Answorth granteth. 2. I deny the consequence, for so Iudas should have had no power of the Keyes, because he was never a stable believer, nor yet builded upon the Rock.

Parker yet fourthly reasoneth.4 Ob. The keyes are promised to that Church which is builded upon a Rock, and against which the gates of hell shall not prevaile, but this is not the Church of Ministers, but the Church of believers in Christ that is builded upon the rock: Ergo, Answer. I deny, that it hence followeth, that therefore the keyes are given to the Church of believers as to the first subject, so as the Church hath in her selfe this ministeriall power: Only it followeth, Therefore the keyes are promised to the Church builded upon Christ, as to the object and end, for which Christ intendeth the keyes: for what is promised for the good, and behoofe of the Church, is promised to be given to the Church: as God promiseth to his Church in the Prophets, David, that is, Christ, Davids sonne, as their king; that is, a King for their salvation,Ho…ca 1. 11. but it is not a good consequence,Ezekiel 37. 24▪Ezek 37:24 Ergo, Ezekiel 34. 22.Ezek 34:22Christs Kingly power is first promised to the Church as to the subject,Esay 9. 6. To us a sonne is given.Isa 9:6 that she may derive that kingly power from her to Christ, as our brethren say, The Church of believers doth communicate a Ministeriall power and authoritie from her selfe to all her Officers. See for this also Vasquez. Vasquiz. in p. 3. Tho. to. 3. disp. 144. c. 5.in 3. Tho. to. 3. Disp. 144. cap. 5. Non quaecunque, &c. Whatever is given to Kings and Rulers, as heads of the people, are not given to the people.

Sixthly,6 Ob. Parker thus reasoneth. To whom the meanes of building on the Rock, to wit, the opening of heaven, belongeth, to these the keyes doe belong: But the meanes of edifying p. 23one another, which is only by the word in mutuall exhorting, Barrow. discoverie of the false Church, p. 35.and rebuking, and comforting belongetth to all the faithfull. So Barrow. So M. Smith. If admonition (saith he) appertaine to every brother, Smyth patalles censutes. p. 36.why not excommunication? for there is power to binde and loose in two or three witnesses toward a brother, and why not in the body of the whole Church? Answer. 1. The Major is false, for the opening of heaven actively by preaching of the Word publikely, in a constitute Church, is only by the pastours, as the edifying by the seal…s is onelyonly by them, but the opening of heaven passively, that is, opened heaven agreeth onelyonly▪ to believers. Now the meanes actively, that is a pastorall opening of heaven agreeth onelyonly to officers, not to all. 2. Every edifying by the word is not an act of the keyes, for there are two acts of the keyes, one preparatorie, Gradus ad rem, vel mitium materiale, this is one rebuking one, and is not the action of the Church, seeing one is not a Church, this is onelyonly a preparation to the Churches use of the Keyes, as is cleare, Matthew 18. 15 If he heare thee, thou hast gained thy Brother, the man is edifyed here, and the matter is not dilated to the Churchs as it is, verse 17. 18. The keyes are not yet used. There, is an other edifying by publike rebuking, this is Gradus in re, & initium formale, a formall act of the keyes, for if admonition private per modum communis charitatis, and not per modum specialis delegationis, were an act of the keyes,Tit. 2. 2.Titus 2:2 then because an Elder woman is to instruct the younger, one woman should have both the power and actuall exercise of the kyes towards an other woman: this is absurd.

Their seventh Argument is from the Parisian Schoole,Ob. 7. All things are yours, D. Parisien. de polit. eccl p, 2 Robins. justif. in Separat.whether Paul, or Apollo, or Cephas, &c. So they cite Revel. 2. 27. So Robinson, and so Smith, so Parker. Smith paral. p 38To whom Christ is given for a King, to them the power of Christ the King is given. Also to whome the covenant and Christ is given, to them all the promises, 2 Corinth. 1. 10. Psalm. 133. 3. Act. 2. 39. And so the power of binding and loosing is given. Answer 1. All are yours p. 24finaliter, that is, all are for you, avd tend to your salvation. 2. All are yours in fructu; in the fruit that God bringeth out of all, Paul or Apollo their ministerie, out of life and death, that is, faith, comfort, salvation are yours, this is true, But all are yours, subjective, inhaesive, formaliter, All are yours formally and in possession it is false, for then yee should be all earthly Kings, all Pastours to preach and administer the Sacraments. 2. Christ and the promises are made to one single believer, and that a woman, a childe, but a single woman is not the Church, having power to bind and loose in heaven. 3. The promise of binding and loosing is made to the faithfull, that is, for their good and edifying, but not to them as the subject, for in that place it is said, The world, life, and death are yours, how can the world be in the faithfull as in the subject? They doe not possesse all the world: how is death in them as the subject, except they be dead?

8. They reason thus. Parker de polit. l. 3. c. 8.Christ hath given in gift Pastors to the Church. Ergo, He hath given them the authoritie of Pastors, for God mocketh not his Church, to give them gifts whereof they are not capable. Hence Parker inferreth, that the power of the keyes is in the believers immediately, and in the Rulers at the second hand, and borrowed from them.

Answer. First, I retort the Argument. Christ hath given the actuall exercise of the keyes, the preaching of the Word, and the administration of the Sacraments to the Church of believers: will it hence follow, that believers, because they are believers, are capable of the exercise of the keyes. This is against Parker himselfe. 2. Christ hath given Pastours to the Church (in gift) that is, to the Church as the Subject, and first disposer of these offices, it is most false, for the Rulers of the Church or Presbyterie is the first subject, and these who authoritatively under Christ doe ordaine pastours, the Church of believers doth only elect and choose them by a popular consent. Christ hath given Pastours (in gift) to the Church, that is for the Churches good and edification: hence it followeth not that believers are uncapable of Pastours in the way and manner that p. 25they are given to them. God mocketh not Israel, when he giveth to them David. as their King, but it followeth not the people are the first subject of the Kingly power.

9 Parker reasoneth thus, ibid. Ob. 9 Parker ib.The power spoken of, Mat. 16. and 18. should be applyed to all the Church, and to Christs friends, not to his enemies, there is no ecclesiastick power in heretikes, and Schismatikes What is the cause, (seeing both heretikes, and also believers doe exercise the power of the keyes) that the keyes are given to the one, that is to believers, as to the end, and not to heretikes? Surely as Gyprian saith, because the authoritie is given principally to believers as to the end, and to them principally, and to others secondarily, as they are esteemed parts of the Church of believers, and have their authoritie derived from believers. Answer. The power spoken of Mat. 16. 18. is given to the visible governing Church, whether they be believers, or hypocrites providing they be Pastours and Elders called lawfully by the presbyterie, and chosen by the people, and the power of the keyes is given to the eldership, that hath the oversight of the flocke, in the Lord, 1 Thessal. 5. as to the subject, but yet this power is given to the Church of believers to gather them in to Christ, and for the reprobate to cleare Gods justice, and to make them inexcusable, and there is no reason to aske a cause, Why both believers and heretikes exercise the power of the Keyes, seeing Christ gave this power to believers, and not to heretikes, for I say Christ hath given the power of the keyes to both, when he gifteth both with abilitie to discharge the places, and giveth them authoritie in his Church; And it is a false ground, and not farre from Anabaptisme, that there is not Ecclesiasticall power in heretikes and Schismatikes. Iudas, and all called Pastors, and Elders (suppose they be before God, but plaistered hypocrites and covered Wolves) have no lesse the power of the keyes, as is cleare, Matthew 7. 22, 23. Philippians 1. 16. then Paul or Peter. And also it is false, that Rulers have their authoritie from believers, they have their offices by way of ordination from Christ and the Presbyterie, and by way of popular election and designation from professors p. 26of the Church, bee partly believers, partly unbelievers.

10. M. Smith reasoneth thus. 10 Ob.Christ gave the power of binding a…d loosing,Smith paral. pag. 52. 53. Mat. 18. not to the Presbytery, but to Disciples and Bret…ren, because, vers. 15. 17. the Disciples move a question concerning the Kingdome of Heaven, and Christ teacheth that little ones, that is, Brethren and Disciples are not to be offended, but to be sough! when they are lost, v. 15. he teaches the duties of admonition in the degrees thereof, for the winning of brethren: He speaketh of Brethren and Disciples, attributing to them power of binding and loosing, v. 19. promising the hearing of their prayers, if they be but two or three, v. 21. 22. teaching them remission of offences private, unto seventy times seven times.

Answer. Luk. 22.Luke 22All this dependeth upon this Argument. If the whole scope and intent aime at Disciples and Brethren,Mat. 7. 15.Matt 7:15 then power of binding and loosing is given to brethren, which connexion is most false, and loose: Christ speaketh to believers of the power of the ministeriall Church, or Preaching, Baptizing, Ergo, Hee giveth to these hee speaketh unto, and to all brethren, power to binde, and loose, and preach, and baptize: This doth not follow, for so a power to preach and baptize is given to believing women. Christ speaketh to his Disciples as Disciples, of the dominion of the Kings and Princes of the Gentiles, of false Prophets, Wolves in Sheep-skins, ergo, he giveth to his Disciples a power to be Kings, and a warrant to be false Teachers, it followeth no wayes. 2. By a brother, v. 15. is not meant a true believer, but a brother in profession, else we are not to labour to gain, by this text, unbelieving brethren, and to complaine to the Church of their obstinacie, or to forgive them private offences done against us to seventie times seven times, which is against the course of the Text. 3. By this glosse, little Bairnes, which are not to be offended, are brethren, which have power to binde and loose, and preach and baptize, which is absurd. 4. It is cleare, by the Church here is meant a Societie different from the faithfull and brethren, that hee speaketh of: for he will have the offended brother to rebuke before two or three brethren in private, and if the offender p. 27heare not (tell the Church) Now three believers, to whom the matter is already told,Smith ib. is a Church to Master Smith; for so he saith in that same place, Then Christ biddeth tell the matter to the Church, before the Church heare of it. 5. Neither doth the hearing of prayers prove a ministeriall Church, seeing God heareth the prayers of one believer in the Prison, or the Whales belly: but it is the doctrine of these, with whom we now reason, that six, professing Christ, being visible Saints (who may be unseene Divels in heart▪ and so neither Brethren, Disciples, nor little ones) are an independent visible Church, having power to binde and loose: and therefore suppose Christ spake here, to his Disciples and believers, of the Churches power in excommunication, it is a weake collection, that therefore all Disciples have power to binde and loose: And these words, verse 18. Whatsoever ye bind on earth, &c. must be meant only of the Apostles, and of the Church, verse 18. yea, and it must exclude Peter and his offending brother, suppose they were both believers, because parties, by the Law of nature and Nations, cannot be Judges. But some say that these words▪ (What ye shall binde on earth shall be bound in heaven) have reference to a private forgiving, an… gaining of a convinced brother before witnesses, vers. 15. And a brother in private should forgive another to seventie times seven times, 21. 22. Therefore private brethren may binde and loose. Answer, No private brother can binde on earth, for then one brother might excommunicate, for these words, Whatsoever ye bind on earth, &c is a ratifying in heaven, of the sentence of excommunication, verse 17. 2. Binding in private must be a not forgiving of private wrongs, which is a sinfull binding, and forbidden, verse 22. and Matthew, 6. 14, And rather cannot be ratified in heaven, as Ecclesiastick binding and loosing is, verse 18. expresly made good and valid in heaven.

11. Smith reasoneth thus. 11. Ob.The Covenant is made with the Church,Smith paral. p. 55. and so the promises of the covenant, but cursing them that curse the Church, and blessing them that blesse the Church, Gen. 12. 3. and remission of sinnes, which is a part of the blessing, p. 28are given to believers, as a part of the covenant, Rom. 4. 7. 8. Therefore a power of binding and loosing from sin must be given, to the Church as the covenant is given to her. Answer. The covenant is given to one believing woman, ergo, by this reason also power to baptize, for Smith saith, page 51. By one and the same power doth the Church preach, pray, baptize, excommunicate, absolve. But this is absurd. 2. Cursing and blessing, Genes. 12. and remission of sins, Rom. 4. is not the private believers cursing and remission, but Gods or the ministers publikely and authoritatively as sent of God. And so it is a vaine collection.

12. Smith reasoneth.Ob. 12 To whom Christ is given directly and immediately, as King, Priest, and Prophet, VntoUnto them all other things with Christ are given, Rom. 8. 32. And so the Saints are made Kings, Priests, and Prophets to God to forgive bind and loose. But Christ is given to all believers, and so the power of binding and loosing to all believers. Answer. To whom Christ is given subjectively and formally, as their gifted Redeemer to dwell into them by faith, To them all things are given either subjectively, as the personall blessings of the covenant, a new heart, remission of sinnes, perseverance in grace, or objectively, and finaliter, for their good, other wayes, if one manner of giving be understood in both▪ it should follow that all the believers were temporall Kings and Princes, which is most false: for temporall princedomes are given for their good, but not personally to themselves: So the power of the keyes is given for their salvation, but not to all believers personally.1 Cor. 12. 1…. 29.1 Cor 12:11 Cor 12:29 It is in vaine to reason from the priviledges of believers as believers, to inferre that all Ecclesiastick priviledges are personally given also to believers, for then should all be Apostles, all Teachers, all the whole body should be an eye, and where then should bee the hearing? And this man taketh away all necessitie of a calling by the Church to the ministerie, as doe the Arminians and Socinians. Neither can hee maintaine that there is a twofold power of the keyes, one remote belonging to men, as Christians: another nearer, that is ecclesiasticall, and given orderly by the Church: for he and his followers will p. 29have all believers, because they are believers in a visible Church actually to censure, bind, loose, absolve, excommunicate.

13. Thus reasoneth Smith and so Parker. The Spouse hath power immediately from the husband, the body from the head without any intermediating power. Ergo, The believers have power of binding without the mediation of Elders. Answer. All comparisons halt either in one legge, or other: Every like halteth,Smith p 53. and the argument presupposeth a falshood,Ob. 14. that the power of binding and loosing is in the Church of believers mediately or immediately,Parker. Chrysost. de sace…d. l. 7. which we deny, it is only in the ministeriall Church and conveyed from Christ to the Spouse as to the object and end,Hieron. in Mat▪ 16.Matt 16 in the fruits and effects.

14 They lastly alledge Fathers,Gratian. 7. q. 1. 16. Chrysostome saith, The power of baptizing is given to the Church. Almain de auth. eccl. c. 7. …at. 4.So Hierome. The whole Church hath judiciarie power over the guides. Aquinas.So Gratian, Gerson.Hugo a Sancto Victo, Aquinas, Gerson, Councell of Constance, Ambrose. in Psa. 38. Quod Petro dicitur Apostolis dicitur.Ps 38Almaine for this coteth Augustine. Answer. Wee are not subject to Almaine or Gerson in this question, they be otherwise expounded. What is given for the Church, is said to be given to the Church in the stile of Fathers:Augustin. tract. 124. …n Ioan. ecclesia claves regni coelorum accepit in Petro. So doe Ambrose, Origen, Beda, Chrysostome say. What was given to Peter was given to all faithfull Pastors. And wee know that Chrysostome denyeth the power of baptizing to any but to Pastours.Lombard. l. 4. d. 19. out of Ierom. saith, habet omnis ecclesia claves in Episcopis & presbyteris. So Nilus for the Greeke Church, l. 2. de. primat. and the Confef. of Sweveland art. 15. and the confess. of B…he. c 14. give the keyes to the Church of Believers, but to them as …o the end. 2. As to the consenters in all.

15. They also adde this. He that may promise eternall life to a private believer, and denounce wrath on an unbeliever, hath power to open and shut heaven, But a private believer who should exhort his brother, Heb. 3. 13. teach and admonish, Col. 3 16. Comfort him, 1 Thes. 5. 11. may promise life to a believer, denounce wrath to an unbeliever. Ergo, He may open and shut heaven, for the word is the Key.

Answer. One private Christian may use the key toward another this way, but these are not the keyes ecclesiastically and formally that are given to the Church, seeing one man is not the Church: But only the keyes materially used in a private way, as a common servant at command of the Lord of the house may use the keyes and give broad to the barnes, but p. 30it followeth not hence, that the keyes are given to him authoritatively as to the Steward by speciall office, because this servant of charitie useth the keyes, or rather that which is in place of the keyes, which is the word in a private way.