Plea for Pauls Presbytery in Scotland, Chapter 5
CHAP. V.
Q. Whether or no some doe warrantably teach, that the power of the Keyes is essentially and originally in the Church of Beleevers, and in the Church-guides only at the second hand, and in the by, quoad exer…itium, so as the Church of Believers should be the mistresse delegating the keyes by an imbred and kindly authority, and the Church-guides as her proper servants and delegats do borrow the use and exercise of the keyes from the foresaid Church of Believers?
THe tenent of these, with whom we now dispute is that all the power of the keyes is given by Christ to the multitude of Believers, as to the first fountaine, and that this power is derived and gested by the mulmultitude of believers to such and such persons to be used and exercised by them, as the servants both of Christ and the Church: For the clearing of the question and trying if this distinction be law-biding. These distinctions are to be observed.
1. The power of the keyes may be thought to come to the Ministers of the Church three waies, as shall be cleared, 1. By mediate derivation, the Church receiving this power from Christ, and deriving it over to the friends of the Bridegroome. 2. By immediate donation, God immediately giveth the honour of the keyes to these whom he maketh his Courtyers in this kinde. 3. By application, the Church only naming the men to the office.
2. The power of the keyes, and all sacred offices in Gods House, are from the immediate wisdome of Christ; The designation of such men to such offices is by the ministery of the Church.
3. The power of the keyes is one thing, the lawfull exercise of the keyes is another thing.
4. The Ministers may be thought the servants either of the Church, or servants of Christ for the Church.
5. Designation of men by the Church to sacred offices may be thought either in the Churches free-will, or tyed to the lawes designed by Christ.
6. The Church of believers may be thought either the virtuall or the formall subiect of the keyes.
7. The power of the keyes may be thought to be given to the community or multitude of Believers or professours of faith in Christ, in the generall, not designing one man rather then another, but leaving that to the disposition of meanes, and disposition of second causes, who shal… be the man, as to be a Musitian, to be an Astronomer is given to mankinde as some way proper to man,Porphyr. Isag. c. de Proprio. as Porphyre saith, howbeit all and every one of mankinde, be not alwayes Musitians and Astronomers.
It is thought by our Brethren, that the Church of believers is the first seat, the prime subject, and head fountaine under Jesus Christ, to whom the keyes are given, and that howbeit all offices and officers be only of Christs institution, yet the Church of believers doe as the Spouse and Mistresse, and bride of Christ communicate the lawfull exercise of some acts of the keyes, as to preach, administer the Sacraments, oversee the conversation of the flock, care for the poore to some certain men, as her deputies and servants with borrowed authority from her selfe, as the Well-head and prime fountain under Christ of all the authority and use of the keyes that is in the officers of the House,Facultas Paris. de polit. Eccle…. pag. 1 2 an 16…2 as Pastors,Vulgare est at que indul…tatum …ides axioma Deum & naturam, prius at que immediatius ad totum suppositum, quam ad aliquam partem supposits, quamvis nobilissimam intendere, eam que ob causam fecultatem vi le…di. e. g. to…t d…tamesse homini, ut per …ulum ta…quam per organ… & … sirum hominis exercer…u…, …amoculus per & propter homin… …xi…it Schola Pa…i siensi… hoc infallibili … firmamento, congruenter ad mentem om…iū ora…quorum d…ctorum Ecclesiae perp…tuo, constanter… docuit, Christum fundando Ecclesiam prius, immediatius at que essentials u… claves se…tsdictionem toti dedisse Ecclesiae quam Petro, ut per unum ministeri …liter exercerentur & pag. 2. probant per textum, 1 Cor. 3. Omnia vestra sunt. Vide 16 page 3, 4. pag. 7. pag 19 & expresse pag 6. Potestas essentiali…er Ecclesiae collata est, gubernatoribus quoad exercitium, Parisie pag. 3…. Aug ad Matt 1…, 7 Chrysost. de sacerdot. l. 3. Tertul Apol c 35, 3… Madonatus Su…u…a q. w. art. … Ferus in Mat. 6 …ansenius ib & Mat. …8 Sutlu…ius de Pontif R l. 4. c 8 W…itak. Tō 2 contr. 5. q 2. Doctors and Elders, the Church still keeping in her own hands authority and power of the keyes in most materiall acts of the power of the keyes, as by these keyes to ordain and elect all the officers, and in case of aberration or failing to censure, depose, excommunicate them, and all members of the visible Church, and that independently, and without any subordination to Presbyteries, Classes and Synods; even as the kingly power of actuall government is in the Kings hand, and he appointeth deputies and servants under himself, and in his name and authority, to do and execute his will, according to the Laws of the Kingdom, so doth the Church of believers under Christ by an imbred authority and power received from Christ, send out Pastors, Doctors, and Elders in her name and authority to exercise certain ministeriall acts, yet so as the Church of believers in all the acts performed by the officers, remaineth the principall and prime agent, cause and actor under Christ, and the officers only her servants, deputies and instruments, performing all by authority borrowed from her the bride, Queen and Spouse of Christ: This they believe to be contained in the Scriptures, and taught by Fathers and Doctors of the Church. I deny not but by the faculty of Paris, this question was agitated in the Councell of Basil and Constance, to bring the Pope as a sonne and servant under the power of a Generall Councell. The Sorbonists and Doctors of Paris, that are not near the smoake of the Popes glory, for this, contend with the Jesuites, men that are sworne bellies to the world and the Pope. The Parisians cite the Councell of Carthage, where Augustine was present: And Augustine, and Tertullian, and Chrysostome seeme to favour this. So Maldonate, Ferus, Jansenius, Sutluvius, Whittaker, Morton, Spalato, Gerson, Almain, Petr. de Alliac. Also Edmundus Richerius, and Sim. Vegorius set out a booke of Church policy, depressing the Pope, and extolling the Church power as full and compleat without a ministeriall head, M…rton apolog. p. …lib 4 c 1… M. Anto…tus de Dom. Arch…epis. Spalat…ns. de rep… Eccl l. 5 c. c. 12. n. 1, 2, 3, 4 lib. 6 c 2 c. n 28, 29.as their owne Parisian Doctors acknowledging the command of having a Pope to be affirmative, and not to bind alwayes, and that the Churches power remaineth full when the Pope is dead, as the Parisians say, p. 8. The booke came out without the name of an Authour, and was condemned by Cardinall Peronius, Archbishop of Senona, Gerson de …userib. pap & de potest Ecc. 3 4, 5 Almain de author Eccl. c 7. Petr. de Alliac. de Eccl anthorit. par: cap. 1.and Primate of France and Germany, and is refuted by Andreas Duvallius a Sorbonist. What our Divines say in this, I have exponed to be far otherwise then is the mind of Parker, Simon Vigerius de Eccl…s. & polit. potest. Act.M. Jacob, M. Best, and the Authours of presbyteriall government examined, Ann. 1641.
Hence our first conclusion is:Mart against Vigerius. All offices and office-bearers in Gods house have their warrant immediately from Christ Jesus,Duvallius 22. to 2. … 4 part. 1. contr. Vigor. Parker de Polit. Eccl l. 3 c 8. as we all agree against the bastard prelacy. 1. because of the perfection and plenitude of Scripture. 2 because of our Law-giver Christs wisedome,H…n… ac Goverina, p. 6. 8. and his seven Spirits that are before the Throne,Best▪ against Pag… ▪ Presbyter govern. examine…, …n 16… 1 seeing he seeth better then men. 3. because of the Scriptures. Eph. 4. 11. Rom. 12. 7, 8, 9. w 1 Cor. 12. 26, 27, 28, 29. 1 Tim. 3. Act. 20. …8. And therefore Presbyters and Deacons have their offices immediately from Christ, and not from the Prelates
11. Conclusion. The first subject of the keyes is either made quate or narrower, as one Pastor and some ruling Elders of a Congregation: And these have not the power of all the keyes, as of ordination of Pastors, and so of deposition; seeing in the Apostolike Church there were alwayes a number of Pastors at the ordination of Pastors, onelyonly they may performe some acts of discipline that concerneth that flocke. The adequate and proper subject of full power of the keyes is the presbytery of Pastors and Elders, as we shall prove hereafter.
3. Conclusion. The power of the keyes indirectly commeth from the Church of beleevers to some select officers, I say (indirectly) not directly, because howbeit beleevers by no innate and intrinsicall power of jurisdiction in them, doe ordaine officers; yet they are to give a popular consent to the election of their officers, as the word of God, all the …athers and our Divines teach against Papists and Prelates, who take away this power from the people of God. Now by this popular election men are put in that state, whereby they may be and are ordained office-bearers by the laying on of the hands of the Elders. And this our brethrens arguments prove and no more. Hence the power of the keyes commeth to the officers three wayes, whereof we deny one. 1. As if the Church of beleevers received the keyes first from Christ, then by authority from Christ did give over the use of them in some acts to the officers, and did appoint them her servants. That this is not according to the Scriptures of God, I hope by gods grace to prove. 2. The power of the keyes and all power of jurisdiction and order is first in Christ, then immediately communicated to the Apostles and their successors in them, and here the offices and power is of Christ Jesus onelyonly.Almain de Dom. natur & civil. & Eccl Concil. 2 par. 1 M. Ant…n. de Dom. Archie Spala de rep. Eccl. l. 5. c. 3. n 11. 3. As the application of the man to the office, and the office to the man is twofold; one by popular election, such a man pleased the multitude, Act. 1. Act. 6. Another by authoritative ordination or imposition of hands to an office in Gods house, which they would have by a multitude of beleevers, having no ministeriall function; but is not in the Apostolike Church of the New Testament, that ever we can reade. We find out ordination by the presbytery, 1 Tim. 4. 14.
4. Conclusion. The essence and definition of a Church doth not ex aequo, equally, and alike agree to the Church of beleevers and Ministers, or office-bearers, or to a company of a visible Church, made up of these two parts, beleevers and officers, as our brethren speak of their visible Church. My reason is cleare, Beleevers are essentially and properly the mysticall body of Christ, and the Church of redeemed ones, Eph. 5▪ 25. Act. 20. 28. And the Church builded on a rocke, which they say received the keyes from Christ (which I dare not say) but the Church of officers, that are only officers and no more, that is called of God and his Church, and cloathed with a calling to be Pastors and Doctors, Elders, Deacons, are not the redeemed of God; but may often be, and are reprobates, and not members of Christs true body according to the influence of saving grace, Now from this I inferre, that beleevers and office-bearers make not one common and true mysticall body that hath received equally the keyes from Christ, and that these predications are unproper and figurative, and that literally and in rigor of the letter they are false. (Sion bringeth good tydings (the Church giveth sucke and milke to her children) (the Church begetteth a man childe) because the Pastors of the Church doe these things: For there is no effective influence or causality comming from the Church of beleevers in these and the like Pastorall actions, except that they pray for these fruits of a Ministery, they chuse the men for the worke, but doe not ordaine them: But we cannot say that the Church doth formally preach and beget children to God in and through preachers, as their servants, as a King speaketh such a businesse by his Legat and Embassador; and our King doth governe and reigne in Ireland by his Deputy: Here the Kings authority hath influence in the acts of his Deputy, and Legat: For where will Scripture beare this (The beleevers at Colossee preach to the beleevers at Colossee by their servant Archippus) (Philippians preach to Philippians by their servant Epaphroditus) And (the Church exerciseth authority, and governeth her selfe in and through the servants sent by her selfe) And (the faithfull Thessalonians are over themselves in the Lord, and obey themselves in their servants, and Ministers sent by themselves) how I say, will the holy Spirits stile of language make these in rigor true? but according to our brethrens tenents they are most true.Childley against M. Edwards, p. 10, 11. Katheren Childley against Edwards saith, pag. 10, 11. When the hand launceth the foot, it cannot be said properly the action of the hand alone, because the hand is set on worke by the body, if the body be destitute of the power, for the motion of the body commeth not from the hand, but the motion of the hand from the body. So this Argument would say, The Pastor preacheth as the mouth of the Church, and preaching is an act of the whole Church performed by the Pastor as their servant or mouth; And so the power of preaching must be first in the Church, and not first in the Pastors, as motion is first in the body, and not first in the hand.
Answ. The comparison holdeth not, The Pastor is Gods mouth, Jer. 15. 19. Luk. 1. 70. But Pastors are not the mouth of the Church, and the motion is here from Christ principally, from the Pastor as the mouth instrumentally, from the Church objectively and finally, and the comparison of the body naturall halteth in this.
It may be objected, 2 Cor. 4. 5. We preach not our selves but Christ Jesus, and our selves your servants for Christs sake. Therefore Ministers are the servants of the Church.
Answ. Ministers may be thought the Churches servants two wayes, 1. Subiectively, as if they had their authority from the Church, and were Pastors of men, or from men.Vasquez 10 3. in … 3 dis. 40. This is the questioned sense that we deny.Sunt servi quia laborant pro Ecclesia, Heb. 1, 14. 2. finaliter, that is, they are servants not of the Church, but for the Church, as Christ is called our servant, Mat. 20. 28. And the Angels our ministring spirits; yet neither Christ nor the Angels have authority and a Calling from us to their service. It is as if one would say, The Physitian hath skill from the sicke person; which is false, because God gave him skill for the sicke person, and not from the sicke person.
5. Conclusion. We judge this distinction against Scripture and reason, that the power of the keyes essentially, fundamentally and originally is in the Church of beleevers, and the exercise only, and some borrowed acts of the keyes should be in the officers.
1. Because we are not to distinguish where the Law doth not distinguish, 1 Arg.because this distinguishing is unknowne to the Scripture,Reguta …uris Non distinguendi… ubi Lex. non distingui…. which never giveth the keyes to the beleevers.Parker de Pol. l. c. 8. n. 4.
2. The comparison which Parker fetcheth from the Parisians,2. Arg. holdeth not. Sight is in the eye, as the instrument, but it is principally and originally from the whole man, for the whole man seeth by the eye. The authority of the Church is as the soule in the whole body (as Bridgesius saith) and in every member of the body:Bridges. l. 3. p …32. Howbeit it doth not exercise the power in every member, but it seeth by the eye, and heareth by the eare, so the power of the keyes is in all, and every one of the faithfull, but it exerciseth some Acts ministeriall, as preaching, baptizing in the guides, and other are Acts in other members of the body, but the power is in all.
But I answer, That this comparison halteth many wayes.
1. The body is a physicall, organicall matter capable of the soule, and a kindly or naturall house or shop for the soule to worke in, and every member may exercise some vitall operation by the soules inacting of it, as hearing, smelling, seeing, moving, growing, &c. But the Church consisting of beleevers and Ministers, that are often opposed by way of contradiction, as beleevers and non beleevers, and a beleever that is no more but a beleever, is not capable of the power of the keyes, it being gratia gratis data, a freely given gift of God, except the Lord be pleased freely to give it by some Law or promise; And so these that are only beleevers, are as the woodden leg, or the eye of glasse in the body wanting all authoritative power of the ministery where God hath not gifted and called them, now every member of the body is inacted by the soule.
2. If this comparison hold well, as every member of the body liveth, and is denominated a living thing (howbeit every member be not an eye, or an eare) by the information of the soule: so every toe and finger liveth by the inacting of the soule, actu primo, and moveth and groweth actu secundo: so must every beleever in the body of Christ, Man and woman be actu primo, and essentially a ministeriall part and office-bearer having authority from Christ, and also actu secundo, exercise some ministeriall acts; for such as is the nature of the act, such is the nature of the power, and such as is the power, such is the act. If the power be ministeriall, so is the act: If the act be not ministeriall (as it cannot be in these onelyonly that are beleevers, especially women and children) so neither is the power.
3. The whole man seeth by the eye, heareth by the eare,3. Arg. but the beleevers see by their owne eyes (as they must live by their owne faith) and not with the Pastors eyes, neither doe they grow by that soule of grace by which the Pastor groweth.
3. The Beleevers must either be the virtuall, or the formall subject of the keyes, They are not the virtuall subject or cause, as flint is a cause of fire; for our brethren say that the beleevers formally performe acts of the keyes, and that they rebuke, they excommunicate, they chuse their officers, which is an authoritative act of the keyes, as they teach. Now a virtuall cause is not formally the cause of the effect; as fire is the cause of fire, and doth not formally performe acts of the formall cause; food doth not formally make motion in the body, but onelyonly virtually. But they are forced to acknowledge that beleevers are the formall subject of the keyes: It is absurd that one should essentially, and actu primo, have the power of the keyes, and yet he may not preach, nor baptize, that is, as if one had a reasonable soule, and yet could neither discourse nor move, nor walke.
4. The power of the keyes is either in the officers as officers,4. Arg. or onelyonly as beleevers; if as officers, then they cannot borrow the keyes from beleevers, seeing they have them as officers, suppose they be not beleevers, and that is against the meaning of this distinction; if they have the power of the keyes onelyonly as beleevers, then all Ministers that are non-beleevers want the keyes.
5. Office-bearers have either a nearer and more ministeriall power of the keyes then beleevers,5. Arg. or onelyonly that same ministeriall power; if the former be said, the ministery is but a naked act, that some exercise at the Churches direction sometimes, and no habituall power whereby Paul is made a Minister, Col. 1. 25. and Epaphroditus is denominated a faithfull messenger, Phil. 2. 25. for so one shall not be a Minister of Christ; but when he is in the act of his ministery, against Scripture and reason. If office-bearers have onelyonly that same ministeriall power that beleevers have, Then Ministers cannot ordaine others to be Ministers, except they be beleevers, and a Minister shall not preach from an inward principle, proper to a Minister; but from a principle common to him with other beleevers, which maketh no di…ference betwixt a beleever and a Minister, but in the naked acts; And this is all one, as to say a man doth walke naked, and yet he is void of life; he preacheth, and hath no other inward power ministeriall, then any beleeving woman or childe hath.
6. If the power of the keyes be originally in the Church of Beleevers,6. Arg. and the exercise only in officers, then Pastors in rigor of speech are the Churches servants, and so not over them in the Lord. 2. Pastors are sent by the Church from the inherent and innate power of the Church, as if the Church had a dominion and authority over the Pastors, hence will it follow that Pastors have their authority from Beleevers, which is most absurd: For then if Beleevers should receive the keyes immediately from Christ to be communicated to others, and applyed to men fit and able therefore, this application is not a making of a Minister, or a reason why Archippus is a Minister, as the reason why a fire burneth a dry tree, is not the application of the tree to the fire, but the nature of the fire, and drinesse of the timber: If one should bring out from amongst ten glasses one, and hold it out to the Sunnes light and beames, this refulgent beauty and glancing is not from the man that bringeth the glasse before the Sunne, except occasionally, the glancing splendor is from the nature of the glasse, and the Suns light: And the man applyeth not the light of the Sunne to the glasse, but bringeth out the glasse to the light of the Sunne: So doe Beleevers but apply the fit person in their wise election to Gods office, and they apply not the office to the man, for it is presupposed they are tyed to the rules, 1 Tim. 3. requiring such a man, as is of good report, apt to teach, &c. and the application is not in the free-will of people or Pastors, neither hath God left it to Beleevers in generall what men they place in offices. So Spalato.
7. It cannot stand with Christs wisedome,7. Arg. that he hath conferred an excellent supernaturall power of the keyes that reacheth supernaturall ends and effects,A…ton de Dom. Arc…iepise. Spalat. de repub. Eccl. Eccl. l. 6▪ c. 2. n 23, 24. and then forbidden multitudes who have this power, as men, women and children, to touch the Arke, or to preach, or meddle with the holy things of God. So Francis White, 8. Arg.Andrea Duvall, Soto, Victoria, Baynes.
8. Christ would have set down rules how all Beleevers should use this power,White against Flsh r, p. …4. as he setteth downe Canons how all Church-men should use their power,Du…allius, m. 22. tom. 2. t…act. …. Q. 5. in the Epistles to Timothy and Titus: Soto.If any such power (as is pretended) were originally and fundamentally in all Beleevers.Vict…r. Bay…es Dioces. … Q 3. con. 3. But we reade of no rules or no Canons in Gods word, obliging all Beleevers to bring in act, to actuate or exercise this power thus and thus, and not according to their owne liking; Therefore there is in them originally no such power.