A Survey of the Sum of Church Discipline, Chapter 11

A Survey of the Sum of Church Discipline · Chapter 11

p. 185CHAP. XI. Touching the first Subject of Ecclesiasticall power, where the Nature of it is discovered, and the Arguments brought against it answered.

BEfore we can propound the state of the controversy, in which the stresse lyes, and adde such proofs as may be suitable to settle that which we conceive to be the truth, we must of necessity crave leave to preface something touching the nature of Ecclesiasticall power in the generall, and lay out the severall parts and branches of it, wherein it is expressed, and may best be perceived by an understanding Reader; because this will give light to that which followes, and will dayly help to discover the mistakes of such arguments which are brought to darken this truth.

Ecclesiastical power made known unto us usually in Scripture under the name of Keyes, the signe or adjunct being put for the thing signified, the ensigne of authority for authority it selfe.

This power is double,

Supreme and Monarchicall,

Delegate and Ministeriall.

1.Rev. 1.18. and 3.7. Isa. 9.6. Phil. 2.Rev 1:18Rev 3:7Isa 9:6Phil 2 The Supreme and Monarchicall power resides onelyonly in our Saviour, can onelyonly be given and attribued to him, and to none other: He is the King and Law-giver of his Church, the Head of his Body, and the Saviour thereof. He alone hath the keyes of David, openeth, and no man shutteth; shuts, and no man opens: He must have all power both in Heaven, and Earth, that must possesse that place of Head-ship, execute the office and opeations thereof; and that none but Christ hath, and therefore none but he can have the priviledge, what ever is pretended to the contrary: And of this we do not inquire in this place.

2. There is also a subordinate and delegated power, which is proper to our present disquisition, and it is nothing else, but A right given by commission from Christ to fit Persons, to act in his house, according to his order.

By right] is meant a jus or foreign, which according to God certaine p. 186persons possesse in their externall administration, issuing from such speciall relation, which attends them in their condition, unto which they are called, and appertaines to no other, unlesse they be in like estate, and this is given by Christ; so that they h…ve no right, but by allowance from our Saviour; they have no more, it goes no further, is no other, then what he appoints: he gives lawes, and sets limits how to bound it, and they may go no further then their commission will cary them out.

We adde, its given [to fit Persons,] because those are here intended, who according to God are onelyonly capable thereof, to wit such Persons who are made able to receive this power, and to put forth the practice thereof; and hence Women, because of their sexe, and Children because of their weakness, and mad Men,1 Cor. 14.34.1 Cor 14:34 because of their distempers, are disinabled, and so excluded this priviledge.

And upon this ground it appears how all such consequences, with which we meet so often, conclude just nothing. If power be in the Church of beleevers, then Women and Children might exercise it: So Mr. Ball, Mr. Reutherford. This inference comes from a false supposition, and so the conclusion fals to the ground; for that is taken for granted, which ever was, and for ever ought to be denied, tha… Women and Children were fit Persons appointed by Christ to manage this power, which is crosse to the letter of the text, and contrary to the opinion and profession of us all, and therefore I here mention it that the Reader may look at it, as not worthy the consideration when ever he shall hereafter meet with it.

It is lastly said, [they must act according to Christs order;] for God is not the God of confusion, but of order; and therefore as all power is from Christ committed to the Church; so it is both received and exercised in that order which Christ himself hath ordained. The whole Church is an Army terrible with banners: The whole Army is in dayly fight, but all the the parts do not fight in the same manner, but each Person keeps his place & positure. The power is in the whole firstly, but each part knowes his rank, and acts after his owne order and manner; The Officers in theirs, and the members in theirs; The whole acts some things immediately, something mediately; but all is acted by it, or by power received from it.

This power, for explication sake, is thus distinguished;

p. 187Its either a power

In many, when combined and this is potestas

Judicii

Donationis

In one, when given to him; this is potestas Offici.

1. The power of judgement; the whole may be and doth act in admissions and excommunications: for the reason is alike in both. Ejusdem est recipere, rejicere. To invest with priviledges to cut off from priviledges: The Apostle speaks, All, as an act of all. 1 Cor. 5.12. yea judge them that are within; cast out therefore from among you. (i. e.) From amongst the Body and Members of the Church, (The incestuous person was not onelyonly among the Elders,) and they are bidden to cast him out; the words cary a causall power with them, foreign cast out from among you, v. 13. and this is called judgement by the Holy Ghost, which is the ground why we keep that expression.

2 The power of gift or election is that which the people have, as the corporation hath power to choose a Major, and to give him authority to do that which they themselves cannot do: So it is with the Body of a congregation, who do elect and leave the impression of an Office upon men gifted, though they be not such formally themselves, nor can be said to labour in word and doctrine to be rulers, to dispense Sacraments; only what this giving is, is to be understood with a grain of salt, and requires a wise and wary explication; and therefore this power may be attended,

1. In the rise and reason of it.

2. In the manner how it is communicated.

3. In the first subject or foreign in whch it is received.

I. The rise of this power, and the reason, why it is necessary to be attended in a Church constituted, will specially appeare, if we eye the end, which alwayes steeres the action among such as be Agents by counsell.

In all combinations there is and will be some common end: That end must have meanes to attaine it, to these meanes and rules each man must bind himself to attend, & in case he do not, to submit to another, to be directed and reformed, or else to yield to the whole, that he may be consured and removed therefrom. For otherwise the end cannot be attained, nor the meanes attended p. 188with profit, or any powerfull successe in reason.

For if each man may do what is good in his owne eyes, proceed according to his own pleasure, so that none may crosse him or controll him by any power; there must of necessity follow the distraction and desolation of the whole, when each man hath liberty to follow his owne imagination and humorous devices, and seek his particular, but oppose one another, and all prejudice the publike good.

In the building, if the parts be neither mortised nor braced, as there will be little beauty, so there can be no strength. Its so in setting up the frames of socities among men, when their mindes and hearts are not mortised by mutuall consent of subjection one to another, there is no expectation of any successefull proceeding with the advantage to the publike. To this appertains that of the Apostle, Every one submit unto another.

Mutuall subjection is as it were the sinewes of society, by which it is sustained and supported.

Hence every man is above another, while he walkes according to rule; and when he departs from it, he must be subject to another.

Hence every part is subject to the whole, and must be serviceable to the good thereof, and must be ordered by the power thereof.

Salus Populi suprema lex,

It is the highest law in all Policy Civill or Spirituall to preserve the good of the whole; at this all must aime, and unto this all must be subordinate.

This potestas judicii appertains to all, as

foreign, Math. 18.15.

foreign, 1. Cor. 5.12.

both which expresse acts of proceeding in a judiciall manner.

Hence each man and member of the society, in a just way, may be directed, censured, reformed, removed, by the power of the whole, and each may and should judge with the consent of the whole: this belongs to all the Members, and therefore to any that shall be in office, if they be Members. They are superior as Officers, when they keep the rule: but inferior as Members, and in subjection to any when they break the rule. So it is in any corporation; so in the Parliament. The whole can censure any part.

p. 189This ground being laid,

That Objection, in which many place so much confidence, is easily answered and the mistake thereof is made manifest.

If the people should censure the Pastor, then there should be Pastors of Pastors, and the sheepe should be Shepherd, not sheepe.

Answ. The consequence is feeble, as appears from the former ground; because the People judge not as Officers, but as Members of the whole, to whom by vertue of the common Lawes of combination, they have subjected themselves in case of delinquency to be ordered for the Common good.

The feebleness of this Objection will more fully appeare, if we take it in the like. Take a Classis; suppose the severall Pastors or many of them offend, the rest admonish and proceed in censure against them: the Objection growes on as strongly; here be Pastors of Pastors.

Nay yet further, let it bee supposed, which is possible, that all or most of the Pastors offend, and the Ruling-Elders with the rest, according to the allowance of Christ proceed against them (be it for Heresy or Error broached and maintained) here the inferior do censure the superior, those of one order judge such as be of a superior.

2. The rise of this power appeares from a principle laid in nature. Its a staple rule, which claimes entertainment without any gainsaying.

No man by nature hath Ecclesiasticall power over another; by constraint it cannot be imposed regularly, as in part we have formerly heard. For coactive power expressed by outward constraint and violence, is crosse wholly to the Government of Christ in his Church, (Whose Kingdome is not of this world.)

And therefore from his owne inference, worldly power, and worldly weapons, he wholly rejects, and none of his Churches are to use: these swords are to be put up. The Armes of the Church are holy and spirituall ordinances, they look at spirituall ends, reach the spirituall man, the conscience, by spirituall (and therefore so far morall) censures.

As nature gives not this power, so a Civil Ruler should not impose it. What ever is done here in the constitution of Churches, is done by an Ecclesiasticall rule, not by a rule of policy.

p. 190What ever is dispensed by an Ecclesiasticall Rule, a Civil power cannot dispense it: because that is his sphere in which he moves, and acts only within that compasse, his end being foreign.

If then nature gives not this: nor Civil authority imposeth this: it comes not by constraint; therefore it must come by mutuall and free consent.

And the very nature of the practice speakes as much. Why doth this or that man combine with such in such a place, and not with others in another coast? its meerely out of mutuall and free consent on both parts. For as I have no power to presse in upon them, further then they will admit me: no more have they any power Ecclesiastick over me, unlesse I freely submit and subject my selfe thereunto.

If a Christian convert should come from China into a Countrey or City, where there be multitudes of Churches set up, according to the rules of the Gospel: none of them have power to compel him to joyne with any one more then another, but he may freely choose that which is most suitable to his owne heart and affection, and may be most serviceable to promote his spirituall edification.

From all which premises, the inference is undeniable, So far, as by free consent their combination goes, so farre, and no further, the power they have one over another reacheth: because this is the foundation, upon which it is built, and the root upon which it growes, which I desire may be attended, because we shall be forced to have recourse to this principle in our future proceeding.

II. The second thing to be enquired, is, The manner how this is communicated. Those who are thus met together, having power dispersed among themselves, they voluntarily consent to unite this their power, and to devolve it upon one, to whom they will submit, walking by rules of Christ, and confining himself within the compasse thereof. So that this right of rule, thus united and devolved upon one, is Officium, or the right of Office properly so called.Eph. 4.11.12. 1 Cor. 12.28.Eph 4:11Eph 4:121 Cor 12:28 Christ gave some to be Pastors, some to be Teachers. He alone, out of his supreme and regal power, doth furnish them with graces and abilities, appoints the work, laies out the compasse thereof, the manner of dispensing, and the order and bounds of their dispensation.

p. 191The Church by voluntary subjection gives them this united right of rule to be exercised over them, and this is their outward calling by which they are warranted to act, and to put forth their abilities and Ministerial authority over such a people.

And hence againe, it is more then plaine That men may give a call and power to such and such to be Pastors, and yet themselves not Pastors.

The inference is undeniable, thus,

A divided right, which is in many, is not an united right yeilded by many, and devolved upon one. A divided power is not an united power.

A Pastors power, or power of Office, is an united power from many. The peoples is a divided power, lying in many combined, and therefore not the same.

Hence the power of Judgement is not the power of Office and therefore the Fraternity may have the one, when they have not the other.

Hence, The Elders are superior to the Fraternity in regard of Office, Rule, Act, and Exercise; which is proper only to them, and not to the Fraternity.

The people or Church are superior to the Elders in point of censure; each have their full scope in their own sphere and compasse, without the prejudice of the other.

No man conceives that the place and office of the Major is prejudiced because the corporation can for just causes censure him, though nor any nor all of them can exercise his office.

No man conceives the place and power of a King prejudiced, because a Parliament for just reasons can proceed against him.

No man thinks that the honour and supreme Priviledge of an Emperour is impeached, because the Princes and States can depose him, in case he falsify and break the fundamentall lawes of their consociation and agreement.

Hence, The censure of excommunication for the act is common to Elders, and Fraternity: only for the manner of managing of it, its peculiar to the Elders to be leaders in that action; and thence it is, They are called, foreign Heb. 13.17.

These things are now laid down by way of explication: the probation and proof shall be brought in the proper place of it presently.

p. 192Hence again, they do not give the power (which formerly they had) away from themselves, and cease to be what they were, as in civill offices, and amongst civill persons it usually fals out. A man sels his office, and ceaseth to be what he was before he sold it. Its not so here; but by voluntary subjection, they give an united right to another, which none, nor all of them ever had formaliter, but virtualiter only, & therfore the power of Judgement over each other they keep still, and can by that proceed against any that goes aside, though he was an officer.

Its true, The Officer may by a superior united right, call them together, they cannot refuse. He may injoine them to hear, they may not withdraw. He may injoin them silence, if they shall speak disorderly or impertinently, he may dissolve the congregation, and they must give way while he delivers the mind of Christ out of the Gospel, and acts all the affairs of his Kingdome, according to his rule; and as it suits with his mind; he is thus above the whole Church: but in case he erre and transgresse a rule, and becomes a Delinquent, he is then liable to censure, and they may proceed against him though not by any power of office, for they are not officers, but by power of judgement which they do possesse.

SECT. II. The third thing to be inquired. Where this power is seated, as in the first subject, and there M. Reutherford his arguments expressed in Lib. 1. Cha. 1. of his Discipline are weighed and answered.

This controversy touching the first subject of the power of the Keyes, is of all other of greatest worth and waight, and therefore both needs and deserves most serious search and triall, that if it be the good pleasure of the LORD, we might come to a right understanding thereof, and thereby a ready and certain way might appeare to cleare and settle our proceeding in most of the things that follow.

We shall to this purpose crave leave to speak something for explication, something for confirmation of that which we do conceive to be the truth; which is this, namely, The power of the Keyes is committed to the Church of confederate Saints as the first and proper subject thereof.

To remove the distast, with which the minds and hearts of p. 193most have been taken aside, as touching this truth propounded, it will not be unseasonable, nor unprofitable, by some plain and short explication, as by some purging pill, to remove that malignant humour of prejudice, which hath eaten so deep into the apprehensions of men, that they are not willing to give any welcome entertainment to this part of Christs counsell.

We will endeavour to scatter such fogs, which would keep the Reader from the full sight and assent unto this way, by the following propositions.

PROPOSIT. I.

That the power of the Keyes is seated in the Church as the proper subject, is no novell opinion, and new …oined device of later dayes; but hath been of old professed and maintained, and that by men of able judgements in all ages: so that it hath antiquity and authority to honour it, as farre as that honour will reach.

This I propound, not, as placing any casting or convicting power in this evidence. For a cause is not the lesse true, because of late discovered; but onelyonly to stay the stomachs of such, whose expectations are not answered in any opinion, unlesse it be moldy with age. We will suffer yeares to speak a little in this behalfe.

The place of those that Peter sustained in Matth. 16. to them the Keyes were given.

But that Peter speaks in the name and sustained the place of the Church; the testimonies and authorities of severall of the ancient, and those of great esteeme, are plaine; as Origen, Hilary, Augustine, frequently, expressely, pregnantly, together with troopes of our Divines, who with one consent give approbation hereunto; as any may read in Parker de poli. Eccles. Lib. 3. C. 2, 3.

That I may save mine own labour, and suffer every man to receive the praise of his own pa…nes.

Nay M^r. Ruth…rford yeilds thus much, Lib. 1. Cap. 2. Pag. 21 'We oppose Fathers to Fathers, saith he. So that the Fathers by his own confession write for this.

Againe, Master Rutherford speaking touching excommunication, thus writes, Lib. 1. pag. 49. Here grave Beza, our Divines, Calvin, Bucer, Bullinger, Melanchton, Bucan, Paraeus, Rivetus, Sibrandus, Junius, Trelcatius: The Fathers, Cyprian, Jerome, Augustine, Nazianzene Chrysosthome, Ambrose, Theodoret p. 194Theophilact, require all to be done, plebe consentiente.

And why should their consent be required, if it was meerly matter of complement, If the Elders should do it, or indeed could do it without them. For if it be in the peoples power to hinder the excommunication from taking place, then the Elders onelyonly have not a power given them of Christ to manage this: unlesse we shall lay that imputation upon the wisedome of Christ, that he shall appoint a meanes of Reformation and purging the Church, that in an ordinary course cannot attaine its end, which is deeply prejudiciall to his faithfulnesse, wisedome, and power. And therefore Peter Martyr is peremtory and definitive in his expressions touching this point. Loc. Com. de excommunicat. Sect. 9. Ʋnde concluditur, non absque consensu ecclesiae quempiam excommunicari posse.

PROPOSIT. II.

The Keyes of the Kingdome by way of Metaphor signify all that Min…steriall power by Christ dispensed, and from Christ received, whereby all the affaires of his house may be acted, and ordered, according to his mind, for the attaining of his ends purposed and appointed by himselfe. All that power; and therefore all such meanes as are sufficient to open the Kingdome of Heaven to such as stoop thereunto, or to shut the Kingdome of Heaven against such, who will not come under the authority thereof, is called Keyes.

The Key of Royalty is in the hand of Christ, who is the head and King of his Church. The Key of Charity, as it is sometime called (but very improperly) is in the hand of all beleevers, when out of Christian love they lend some help unto such, with whom they meet, to further them in the wayes of life, but have no power in a Judiciall way to proceed against them in case they refuse, because they are not in a visible Church. The Key of subordinate power which onelyonly such, and all such have, who are combined in a speciall Corporation, and come under the externall government of the Scepter of Christ in the Gospell: such have good law, (as we use to speak) to proceed against any, that will not stoop to the rules, and be ordered by the lawes of that Kingdome of his.

PROPOSIT. III.

Where these Keyes of subordinate power are seated, as in the first subject: these are communicated by meanes of that, to all other, that partake thereof.

p. 195Firstly in the Church, and by vertue of the Church, they are communicated to any that in any measure or manner share therein. Heate is firstly in fire, as its proper subject; and therefore if it be found in any other thing, it is by reason, and because of fire. The Iron or water is hot, because they have fire in them that heats in them. The faculties of sense belong firstly to the sensitive soule, and they are never found in any subject nor act by it, but onelyonly where the sensitive soule is. So it is with this delegate and subordinate power, it is firstly in the Church, and its communicated to none, acts in none, but by meane of her. Whence its cleere, that it suits not the rules of reason,

1. To cast some part of the power upon the people firstly, some part of the power upon the Rulers: As though there were two first subjects of this power, which the letter of the Text gainsayes, To thee I will give, not To them: To thee, as representing one state or condition of men: To thee bearing the place of Elders or sustaining the person of beleevers. And therfore to answer the scope of the question, we must lay forth what is meant by Keyes in the generall, and then shew to whom that power belongs, and by their meanes is communicated to others, in order and manner as Christ hath appointed.

2. That conceit is more wide from the mark, if any shall make but one first subject of this power, and yet have others to share in this power, and not by meanes of that: for this is indeed to speak daggers and contradictions. As if all power could be said to be in one firstly, and yet to be assoone in another, as in that.

PROPOSIT. IV.

The power of the Keyes take it in the compleat nature thereof, its in the Church of beleevers, as in the first subject, but every part of it is not in the same manner and order to be attended for its ruling in the Church: but in the order and manner which Christ hath appointed.

Its in her radicallyo and originally, as the cause subordinately under Christ; and it may there be acted by her immediately, as potestas judicii in admission of members in the absence of Ministers, in censuring by admonition, for each man is a judge of his brother; and there is a judiciall way of admonition, when the parties are in such an estate, that in foro externo they can make p. 196processe Juridicé against each other. So also there is potestas doni, as in all elections, they are acted by the joynt approbation of the people.

Or else its from her communicated unto some particular and speciall members, and exercised by them, having received it from Christ by her meanes, as all the Officers of the Church have their call and receive externall right of their administration from her. As sensitiva facultas is originaliter in animali: but is acted and communicated in the proper specifications thereof, according to the order and method of natures proceeding. The soule doth not see but by an eye, makes an eye and sees by it. So the Church makes a Minister and dispenseth word and Sacraments by him.

And because the name Minister hath been in common use, especially applyed to Rulers, therefore a Ministeriall power is put for power of Office, and so Ministeriall power is only in Rulers. But as it comprehends all power delegated from Christ and subordinate to him, then its as large as the power of the Keyes in the generall.

Whence it is evident, according to the double acceptation of the word, there may be a power Ministeriall in the Church of beleevers generally taken, and yet a power Ministeriall onelyonly in Rulers taken in a narrower sense, namely, the power of Office is only in the Rulers formaliter, in the Church radicaliter, & causativé.

The power of judgement is in the Church formaliter, and in the Rulers directive, they out of an Office-power leading the whole proceeding therein. And that for these reasons.

Arg. 1. Is taken from that received principle, which is confessed and yeilded on all hands. Ejusdem est instituere & destituere. Whence I should thus reason.

They who have power to censure and depose their Officers, in case of Heresie or other iniquity persisted in, they have power of judgement formally seated in them over such. This Proposition admits no denyall. They who can take power from another, they must of necessity have a power above that other in that regard.

But the Fraternity have power to censure and so to depose an Officer, in case of Heresie or iniquity persisted in: for they gave power to their Rulers by election; therefore in case of Delinquency, p. 197they may and can take it from them upon the principle formerly received, therefore they have power of judgement seated in them.

Arg. 2. If it be in the power of the Church and fraternity to admit members, Its then in their power to cast them out (which is an act of judgement) when just cause is given, and they justly deserve it. For admitting in, and casting out carry alike parity and proportion of reason, are of the same and equall extent and issue from the same ground.

But it is in the power of the Fraternity to admit members, as it appeares in the admission of Officers, before any can be received into the Church.

Arg. 3. Either the people have power to put forth a causal vertue in passing the judgement and censure upon the delinquent, or else it belongs to their place, and is their duty onelyonly to consent.

But this later cannot be granted. To consent to evil, and say Amen to an unjust censure is sinful, and so not their duty: But the sentence given by the Elders may be unjust.

To say they may and should dissent, will bring as great inconvenience unto the cause upon their grounds. For if they may and should dissent from the unjust sentence passed, then according to rule and reason they may hinder the execution of the sentence of Excommunication; for if they will joyntly keep communion with the person, whom they will cast out, the Elders cannot attaine their end in the sentence. Therefore they are not appointed by Christ to execute the sentence alone; unlesse we shall say, that Christ appoints meanes, which cannot attaine their end, and that in an ordinary course (for this may ordinarily fall out) which is to blemish the wisedome and faithfulnesse of our Saviour in managing the affaires of the house of God.

Arg. 4. That Church which is meant in Matth. 18. That Church hath chiefe power in censuring any who are refractory, as the letter of the text gives in evidence.

But by Church there is not meant the Presbytery alone.

Assumption proved.

That which crosseth the rule of righteous proceeding appointed by Christ, that is not Christs meaning in the text.

But to understand it of the Presbytery alone, crosseth the rule of the righteous proceeding appointed by our Saviour.

p. 198That which stops and disannuls the last part and degree of the processe appointed by our Saviour, that crosseth his appointed proceeding in the censure.

But this doth so, as shall appeare by a double instance. Suppose three Elders in the Church, and they all under offence have been convinced in private: one or two witnesses have been taken: and yet they will not heare; what can now be done? The Brethren, who are offended must tell the Church, i. e. the Elders, that the Elders have offended, which was done before, and which to do is irrational, to make the guilty party a Judge in his own cause.

Againe, suppose two of the three be offenders, and these two will not heare the first or second admonition, then the aggrieved party must complaine to the Church, i. e. to the third Elder, and so one should be the Church: or else this last degree of processe should wholly be disannulled: both which are contrary to reason and the wisdome of Christ.

Arg. 5. If the power of judgment be in the Rulers only then it is either in some of them, and by them derived unto others: or else it belongs to all equally by the same commission; there can be no third way devised.

But neither of these can be granted as true.

To have rule given to one by him to be delegated to all others, As to have one cheife (as namely Peter) and to have all other to repaire to him, and to derive the power from him, is apparant Popery.

And it cannot be delegated to all equally by the same commission: because those, who are equall in commission, are equall in power, for those two keep pace one with another, and are of equall extent.

But its confessed, that all the Rulers, who dispense the Keyes, have not equall power. The Teaching Elders are in degree and office both differing from the Ruling Elders, and superior to them,

Arg. 6. Let me adde this as a sixth reason.

The Church mentioned Matth. 18. hath power to proceed in Excommunication, against what brother or brethren will not heare it. If he will not heare the Church, let him be as an Heathen.

But the Rulers alone have not this power. As instance,

p. 199Suppose that one of the Rulers should complaine of the body of the fraternity, touching error in doctrine and wickednes in life. In case they will not heare the Rulers, the Rulers may, nay should Excommunicate them, (i. e.) Three or foure Rulers 400 or 500. brethren: which if granted, it will thence follow, these Rulers should not only censure the Church of the fraternity, but destroy themselves also, as Pastors and Rulers. For where there is no Flock, but all scattered, there is no Shepherd. But being lawfully Excommunicated, ex concessis, there is no Flock, but all is scattered, therefore their office as Shephers is destroyed.

Besides it is observed by Ames, that a Church or body of a people combining, cannot be excommunicated; because then a Body having and retaining its essence, should be cast out of it, which is impossible.

SECT. III.

Let us now see, what be the Arguments which Master Rutherford propounds for the confirmation of his Tenet: That the Officers, those not of one Congregation, but of many, have the power of the Keyes conferred upon them, as the first subject.

'That it is not to be holden, which is not written.

But its not written, either expresly or by good consequence, that all the faithful lay hands on men for Ministry, as Titus, Paul, and the Presbytery do, 1 Tim. 4.14.

Or where all the faithful bind and loose and receive witnesses judicially against Elders, as Timothy and Peter have authority to do.

Answ. This first, and his second and third Argument touch not the Question as it is stated, and may in a right sense be granted, without any prejudice to the cause; for the summe of all the three Arguments amounts to thus much, That Office-power is formaliter in some select person, who hath ministeriall spirit and gifts: and this we all grant. Nor can Master Rutherford shew any sober and judicious professor or writer of Reformation that maintains the contrary. Parker, Ames, Robinson. This last in his most rigid times of sharpest Separation, thus professeth.Justif. Separ. p. 134. That the Government of the Church before the Law, under the Law, and in the Apostles times, was, and so still is, not in the multitude, but in the chiefe; an… then he addes, It never came into their hearts to deny this: o…ly (as he saith) it is one thing to govern p. 200the Church, another thing to be the Church. Its confessed then by all, that Office-power is in the hands of some select persons: but it doth not thence follow, The power of the Keyes is firstly in them.

This generall answer was enough to put by, what is said in these three first Arguments. But for more full satisfaction, we shall take a more special survey.

1. Office-power, is but a little part of the power of the Keyes: like the nibble of the Key: and therefore that may well be in Officers, and yet the power of the Keyes not be firstly in them, but in such, who gave that power and gave that office to them; and therefore had a power before, theirs did give what they have, and can take away what they have given.

2. Not only the Officers, but Offices also, are included in the Keyes, as being of that ministerial power, by which that Kingdom of Heaven is opened, and the Gospel dispensed: and both Offices and Officers, as all ordinances are Christs gift to his Church Ephes. 4.11. He gave some to be Pastors and Teachers, and not only for his Church, but to his Church, as Master Rutherford confesseth with Chrysostome, and shall be afterwards more fully disputed. So that these suppose the Church to be before both, and to have the power of both.

3. Nay, I confesse, I cannot conceive, (if any man will give but way to what reason will readily lead unto,) but that he must be constrained to acknowledge, that they cannot be attended under the respect and relation of Officers, to whom the Keyes be promised; for these are Mr. Rutherford his words.

These Offices, that essentially include both the power and the exercise of the Keyes, be given to some select persons. Therfore they are given to some that are not Officers; therefore those cannot undergo the relation or respect of Officers, to whom these Keyes are promised. For how unpleasant, and I suspect also untrue, is such a construction of our Saviours words: To thee, who bearest the place and person of an Office, I will give an Office. Thou who art an Officer, shalt be made an Officer. Thou that hast an Office, to thee I will give an Office, and yet this must be the sense of the Text, if Peter to thee I will sustain the place of Officers here, and not the place and roome of the Church of beleevers: For to them it is given, to invest fit persons with such power of office, that so they may from Christ and by delegation from them execute it, p. 201according to the limits laid out by CHRIST.

4. If this compleat power of binding and loosing be given to the Officers firstly: then either as Teaching, or as Ruling, in the speciall work, or else as Officers sharing in the generall nature of rule, which is affirmed of them both.

If this power belong to Teaching, qua tales, then to inferre from Master Rutherford his own ground: Quod convenit foreign, convenit foreign. to them as such: then onelyonly to the Teachers, or onelyonly to Rulers: But that is a confessed falsehood.

If it belong to them as Rulers, in regard of that common or generall nature of Ruling: Then is there the equall and same power in both, Teachers and Rulers: For the generall nature is the same and equall in both. But that also is untrue.

These things premised, let us take a taste of the particulars.

If all the faithfull may not lay on hands, (as Titus and Paul;) nor receive witnesses judicially (as Peter and Timothy;) Then they are not the first subject of the power of the Keyes.

Answ. The consequence is false, even from his own grounds. For the ruling Elders cannot so lay on hands. Nor so receive witnesses judicially, as the teaching Elders doe: and yet they have the power of the Keyes.

Object. 2. To whomsoever Christ giveth the power of the Keyes, to them he gives a Ministeriall Spirit, by way of Preaching, and speciall embassage to entertaine sin.

Answ. This is also unsound upon received principles. For the ruling Elders to whom the power of the keyes is given, yet have not this Ministeriall gift, by way of speciall embassage to bind and loose.

Nor doth the answer which is here suggested, satisfy, Pag. 9. when it is affirmed, That the power of Preaching is not given formally to ruling Elders, yet it is effectually in the fruit given to them.

1. For they who receive the power of that same Commission, & consequently both the same and equal power, they must have it formally, as well as others. But the first is true, and hath been proved.

2. The power of preaching effectually cannot be said to be given to him; who hath no causal hand in that. But so it is here, this power effectuall hath no causal hand in it: for the explication evidenceth as much, in that it is said, There is a Judiciall and authoritative p. 202application of it in the externall Court of Christ. For this application of the word thus dispensed, implyes, that the preaching is issued and ended.

3 There is a judiciall power in making application of the word preached by any of the Members, who have power to admonish and reprove judicially.

Master Rutherford his fourth Argument.

The Church is compleat in its Government, suppose there be no power of the Keyes in the community of beleevers. And therefore its superfluous to place them there. pag. 10.

Answ. This was the Assumption to be proved; but the proofe is wholly mistaken, and the contrary to that is expressed: to wit, In case beleevers have power to Excommunicate, &c. Then the Eldership is void and a fixt finger, and there is no necessity of exercise of Keyes as Elders.

But to answer to his words when they come not home to the proofe of the proposition denyed. Though the people have potestatem judicij, yet there is necessary, that the Elders should have potestatem Officij.

Arg. 5. The multitude of beleevers must have this power either from heaven or from man: If from heaven, then from the law of nature, or some divine positive law.

Answ. It hath appeared before in Matth. 16. and Matth. 18. That there is positive institution and appointment of our Saviour to this purpose. But when it is added by him that it is not found in the New Testament that Christ hath made all Rulers, and hath left none over other in the Lord.

It hath often been said, and fully opened before: To have power of the Keyes is one thing, and to be Rulers and guides is another: even as far differing, as to say, the Court of Aldermen, or a Common Councell can proceed against the Major, being a Delinquent, and yet none of them are in the place and office of a Major.

And hence this overturneth not the order established by Christ, because the members and body have this power, and put forth the act, not as Officers, and foreign, but as members of a Corporation mutually Covenanted to submit each to other in case of Delinquency, and mutually to judge each other, though in the manner of the dispensation of the censure, as touching the leading of the action, as guides, according to their place and p. 203Office, that is proper to the Officers; which is the Answer to the seventh.

Hence also there is a peculiar authority of Office-power, which is not in the flock: and yet there is a power of judging, which is in the whole, and is part of the power of the Keyes: and these two thwart not one the other, which is the Answer to the eighth.

Arg. 6. & 11. These two turne much upon the same hinge, and may receive answer upon one and the same ground, being rightly opened.

Arg. 6. Pag. 12. If the power of the Keyes be given to beleevers, as such, under this reduplication: then all beleeving women and Children have authority over the Congregation. For a Quatenus ad omne valet consequentia; and all should be Pastors.

Arg. 11. If the power of the keyes be given to beleevers as beleevers, then all and only beleevers have the power of the keyes. Quod convenit foreign convenit foreign. But this is false, because many beleevers may be excommunicated and that justly, in which case they remaine beleevers, and yet have no share in the Keyes.

Also many have the power of the Keyes, yea be Pastours, and yet have no faith. Joh. 6.70. Matth. 7.21.

Answ. It is something strange to me, that M^r. Rutherford confessing that those against whom he writes, do constantly acknowledge, that there is no more, but an unblameable profession of Faith required, to interest a man by way of Charity, to be accepted as a visible Saint, and as a member of a Congregation, and yet so usually and frequently to suppose they required sincerity, or else there would a nullity follow of their membership.

I shall shortly recall what hath been recorded upon proofe, and so expedite an easie answer to all that is said. Such visible Saints, which combine in a holy Covenant one with another, and are allowed by Christ as fit to receive delegated power by way of Commission from him: these are the subject of this Ecclesiasticall power. So that it is not beleevers, as beleevers, that have this power, but as beleevers Covenanting and fitly capable according to Christs appointment, that are the first subject of this power. For beleevers that are as scattered stones, and are not seated in a visible Church or Corporation, as setled in the wall, these have not any Ecclesicastiall power, according to which they p. 204can be proceeded withall, or can proceed with other in like condition with themselves. Beside, these beleevers are such in Charity who come into visible combinatiō, not such in reality, from these grounds which have been formerly proved and now repeated.

The Answer, is evident. This power is given to such beleevers, who are counted fit by Christ and capable, which women and Children, deafe, and dumbe, and distracted are not. And therefore the consequence of the sixt Argument failes in the first branch. The power of the Keyes doth not make a Pastor, and therefore its false in the second branch.

Againe, though the rule of Master Rutherford Quod convenit foreign, convenit foreign failes much, according to the Fundamentall Lawes of Logick, which he will easily find upon second thoughts, and so the bottom of the Argument breakes wholly under him: I shall notwithstanding let that passe, and speake to the matter, wherein there is a worse mistake, because the question is wholly missed.

Visible Saints and beleevers accounted according to the rules of Charity, are the subject matter of the Church: and therfore when they are justly excommunicated, though in Gods account and by vertue of that secret seed of Grace, they may be Saints inwardly, yet before their recovery, they are not Saints visible, to the rationall eye of Charity.

Againe, close hypocrites, as Judas, may be unbeleevers really, and yet seemingly appeare to be Saints. Is it I Master say all the Disciples fearing themselves as much, as suspecting Judas. And therefore the profession is sufficient to keep such in their Office, and to evidence that all their actions are valide, which they ministerially performe.

Arg 9. If Christ give his Keyes, he gives answerable gifts to use the Keyes. But such gifts he doth not give to all beleevers.

Answ. Such onelyonly are to be members of the visible Church, who are in charities judgement visible Saints: and those who are such, they have received an annointing in some measure, as that they will hear and can discern the voice of Christ, and will follow him, and submit to him. Such are able to discerne false Doctrine and false Teachers: such are able to choose themselves Pastors, as being able to relish the favour of spiritual administrations, and to feele what Key will best open their lock: can see and discerne what courses be sinfull and scandalous, persons obstinate and pertinacious p. 205therein. If such have power to reject false and erroneous teachers, as well as choose them, they have in reason power and skill to discern scandalous offenders and to reject them. This is not an Office-calling, but calling to be a member of a spiritual corporation, which is Mr. Rutherford his first demand: and therefore there needs not the tongue of the learned for this work: nor a spirit to come upon them in more then an ordinary manner to discharge this judgement. And their carelesnesse in not watching, not purging is reproved, 1 Cor. 5.2.3. So Master Rutherford hath all his demands satisfied in so many words.

That which is further added by way of inquiry:

God never cals to a place, but he leaves rules and directions for to order and guide themselves answerably thereunto: But the Word hath no Canons how the people should order the Keyes.

Answ. The places are expresse, the directions plaine, Matth. 18.17. If thy brother, &c. wherein the Lord doth as it were put the finger to the fescue, and point out all the severall passages touching their proceeding, even from the first to the last. And as in one peculiar duty of admonition, wherein the greatest both danger and difficulty lay, the Lord is pleased to point out the way, and to put it almost past question: the like proportion should be held, and constantly attended in the other duties of brotherly love, to build up each other in their most holy faith, 1 Thes. 5.11, 12, 13. 2 Thess. 3.14. Heb. 13.17. Rom. 16.17. Observe those that cause dissentions among you, &c.

The last dispute of Master Rutherford issues from that so ordinary and often mistake, in not differing the power of judgement from the power of Office, and confining the power of the Keyes unto too narrow a compasse, as though the authority of Office was there onelyonly to be attended, when it hath appeared, that it is of farre larger extent: whence the consequence is very feeble.

If God require such abilities and qualifications in Officers, which he doth not in all beleevers, then the power of the Keyes is not in the Church. I say, this consequence hath no colour in it. because the power of the Keyes is of larger extent then the power of Office, and thence it is, where the other is not, and requires not so great abilities to the managing thereof, as the other doth, which is of greatest eminency.

The 10. Arg. Which would blemish this opinion, because it p. 206makes the Government of Gods house Democraticall, is reserved to another place, where our answer shall attend it; only for the present, we shall record that staple rule.

The Government of the Church, in regard of the Body of the people is Democraticall: in regard of the Elders Aristocraticall; in regard of Christ, truely Monarchicall. And its such a compound of all these three, as that a paralell example to the like perfection, is not to be found on earth.

SECT. IV.

We have now done with these Arguments which we find in Mr. Rutherfords first Book; there be four more mentioned, lib. 2. p. 9.10. to the 14. which now we shall endeavour to addresse an answer unto; and they are taken from Matth. 16. Touching which place, let these two things be attended in the entrance once for all, because we shall be constrained to have recourse unto them, in the consideration of the Arguments following.

1. Its affirmed by Mr. Rutherford, p. 9.

The Keyes are given to Peter, as representing the Church-Guides especially, though not excluding beleevers, giving to them popular consent: and not to believers as united in a company of persons in Church-Covenant, excluding the Elders.

These are his own words, which if we compare them with our former explications of the first subject of Ecclesiasticall power, it will appear to any that will lay aside prejudice, That we so give the power Ecclesiastick to the Church of believers radically, that by their means we communicate the power of office to the Elders, and do seat office-rule formally in them. So that they are not excluded from having power, but not to have it first, but receive it from the Church; who under Christ, and according to his appointment, convey the same by an outward call unto them.

2. Let it here also be remembred, which is yielded on all hands, that by keyes in this place, not some, but all delegated power is to be understood, which is appointed by Christ, as sufficient to attain his end of binding and loosing, opening and shutting heaven.

These things praemised, the Arguments as they lie in order propounded by Mr. Rutherford, l. 2. p. 9. are these.

To that Church are the keyes given which is buil…ed on a ro…k, p. 207as an house, the house of wisedome. Prov. 9.1. The house of God, 1 Tim. 3.15. Heb. 3.4. by the doctrine of the Prophets and Apostles: by Doctors and Teachers, whom Christ hath given for the building of his house, Eph. 4.11.

But this house is not a company of professing beleevers united by a Church-Covenant, and destitute of Pastors and Teachers.

Therefore such a Church is not here understood.

He proves the assumption.

The Church of beleevers combining in Church-Covenant, but wanting their Pastors and Teachers, is not wisedomes house, nor builded by Pastors, and Doctors given to edify and gather the body: but they are only the materials of the house, yea wanting the Pastors, they want ministeriall power for pastorall preaching and administring the seales.

Answ. The assumption fails: and all the proofs are not able to prop it up from falling to the ground. For they are but bare affirmations of many particulars; which either are so many untruths, or mistakes of things that have some truth in them. As,

1. It is untrue, that combined believers in Church-Covenant, wanting Pastors, are not wisedomes house, since we have formerly proved that such a Church, taken as Totum essentiale, is before officers, and may be without them, and what can be more plaine, when the Scripture affirms, Act. 14.23. That the Church by lifting up of hands did make and choose them Elders? in reason they must be before their Elders. When Paul chargeth the Elders to watch over the flock, over whom the Lord had made them overseers, he implyes, there is a flock distinct from their overseers; when the Church rejects her officers as haereticall doth she then destroy her selfe, and cease to be a Church, because they cease to be officers?

2. It is untrue, that believers thus covenanting are only the materials of the house; when we have formerly proved, that such a confederating company, hath the materials and formals, required to the constitution of an house. If combination can make a Presbyteriall Church, why not also a congregationall Church?

3. It is a mistake and not a full explication, of that which hath a truth in it. i. e. That wanting Pastors, they want the power of edifying the body of Christ, which is required in a visible Church. For the answer is, when they want Pastors, they want p. 206duplicate page p. 207duplicate page p. 208that power that Totum Organicum hath to edify: but they want not that power, with a Church, taken as Totum essentiale, should have to edify it selfe: but it hath power to chuse officers, and so to provide for pastorall preaching and administration of the seales by their meanes.

Lastly let Mr. Rutherford tell us, how God set Teachers in the Church, if Teachers are before the Church.

Obj. 2. To these are the keyes here promised, who are stewards of the mysteries of God, 1 Cor. 4.1. servants of his house, 2 Cor. 4.5. who are to behave themselves well in Gods house, 1 Tim. 3.15. who are to cut the word aright. But a company of Beleevers in Church Covenant, and destitute of officers, are not stewards by office, therefore to such a company the keyes are not given. The Proposition is proved by the allegation of severall testimonies of scripture and consent of interpreters; the clavis, a key, signifies office-power. Isa. 22.22. Isa. 9.6. Rev. 3.7. Rev. 1.18. Rev. 9.1.

Answ. If by stewards we must understand those who are described and intended in the places quoted, 1 Cor. 4.1. 1 Tim. 3.15. &c. Its certain the Ruling Elder must have no key of binding and loosing, opening or shutting: for all those places do properly intimate the Teachers and Pastors office.

2. The proofs, brought here for confirmation of the proposition, do not touch the thing at all, for which they are brought; or else they reach not the Conclusion in the right and full meaning, which they should have confirmed; Most of them make nothing to the purpose, as Isa. 9.6. Rev. 3.7. Rev. 1.18. all which speak of the supreme and monarchicall power of Christ, and therefore do not in the least measure look at that Stewardly and delegated power of which we speak, and the texts speak, and the proposition speaks in expresse termes, for which they were brought.

So that there remains but one more (Isa. 22.22.) to be considered; that also comes not home to the conclusion, which was to be setled: only proves that which no man ever (I think) denied, that key in phrase of Scripture, sometime signifies a power given to a Steward.

But what is this to the place Matth. 16. or our purpose? for this may be granted; that key sometime signifies a power given to an office, and yet by keyes here are not meant that power p. 209only, much lesse a power firstly delegated to them. And if the Reader be pleased to recall some things formerly propounded, this will readily appear. By keyes is here meant all power, which serves for the shutting and opening the doors of the house (ut supra) but beside a stewardly power, there is requisite for this end, a power of the spouse and wife of the family; to her it is the Lord Christ, as her husband, hath given power to admit into the family, and reject as just occasion shall require; and in such cases, and for such ends to judge also; because such acts cannot be done without judgement; to her it appertains to call the Steward to his place, and put him into his place, and so to put a key of office, by election into his hand.

The issue hence is this.

To those are the keyes here promised first, to whom firstly and originaliter, though not formaliter all power belongs; but to the spouse of Christ, the Church of Covenanting Beleevers, all power originaliter belongs: for she can admit, reject, and judge, she can call to office, and put in office: and therefore though all power be not formaliter in her, yet all comes originaliter from her.

And this hath been the opinion and apprehension of the most judicious in all ages, which makes me wonder why Mr. Rutherford should thus write, I think while of late, never any Interpreter dreamed, that in the text, Matth. 16. The keyes of the Kingdome were given to all beleevers, understanding beleevers for the Church; I say, I wonder he should thus speak; when that man of a large and multifarious reading as Mr. Rutherford is, cannot but know otherwise, if he will but recall what he knowes; nay let him recall and remember what he wrights. l. 1. p. 21. we oppose fathers to fathers, speaking of this point, and therefore confesseth, that the fathers spake and writ so.

Object. 3. To these in this text doth Christ give the keyes, to whom he giveth warrant and officiall authority for the actuall exercise, to wit, of opening and shutting. But this warrant and officiall authority of binding and loosing Christ giveth to Peter onls as representing Teachers and Elders, therefore he only gives to Peter this officiall power, I will give to thee the keyes, &c. ther is his power, and authority granted: and whatsoever shal be bound in earth, shall be bound, &c. there is his warrant for the exercise of the act of his power.

p. 210Answ. This Argument labours of the like disease with the former, and the conclusion, in a fair sense, may be yielded without any prejudice to our cause, or hazard to the question controverted betwixt us, namely, That only to Peter, as representing the place of Teachers, is the officiall authority of the keyes given, (as will appear in the things premised in the entrance.) Officers may have this officiall power formally, and yet the power of the keyes may be originally in the Church, and this office-power vertually proceed from them.

2. The Proposition is apparantly false, to wit, To them the power is given firstly, to whom warrant and officiall authority for the actuall exercise of the keyes is given: I say this is false; because 1. the power of the keyes is far larger then office-power: as to admit, reject, &c. 2. There is power before office-power, which vertually communicates and conveyes it to the officers, who are made pertakers thereof.

When it is added. Now if the keyes be not given to Peter, as to a Pastor, then Peter and Pastors by this place as Pastors, neither have the keyes, nor officiall warrant to preach, and to remit and retain sins; and if by this place they have it not, we desire to see a warrant from Christ, before he went to heaven for Pastoral Preaching.

Answ. Though the keyes be not firstly given to them there, yet here they may have good warrant for their office-power, because the Church, who hath received power to admit, reject, judge, choose and refuse, doth by Christs allowance and warrant call them to that place, and invest them with that office. Again that Commission Matth. 28.19. Go preach and baptize, John 20. Whose sins ye remit they are remitted, gives warrant abundantly to that work of preaching.

Mr. Rutherford lastly addes p. 12. To binde and loose are acts of officiall power: and of Pastors, Rulers, Feeders: I prove the Antecedent, because To binde and loose by all Interpreters, Augustine, Cyrill, &c. and the evidence of Scripture, is, by publike and pastorall Preaching to remit and retaine sin. But pastoral preaching doth not belong to beleevers.

Answ. Binding and loosing, look at them as in the place, and in their largest sense, they comprehend the exercise of all the acts of the keyes, or Church power, which may attain this end: and those acts are not only by publike preaching (for then the p. 211Ruling-Elder should have no key to bind or loose) but also by admonitions, excommunications, admissions, which as we have formerly proved, issue from a power of judgeing, common to the people with the Pastor, and not appropriate to the Pastors only.

Lastly we so give the keyes to the Church, that yet she doth not exercise any act of Office-rule without Officers, whom she cals to that end.

Object. 4. If Christ neither in Matth. 16. nor in Matth. 18. doth say, that the Keyes, for the act of the keyes, (to wit, binding and loosing) are given to the Church of beleevers without their Officers, then neither place proves it. But Christ doth say it, therefore the text doth not beare it.

That Christ doth not say it, he proves; because speaking of the Church in the first part of the verse, he changeth his proofe, I will give to thee, not to the Church. But its answered, The promise is made to Peter, because he gave a confession of Christ, in the name of beleevers. To this Mr. Rutherford replyes. If the keyes be given to beleevers, so Covenanting; I aske, whether they be given to them, a true or a false profession intervening, as the neerest cause of the gift of these.

We answer, if by false profession, such a one may be meant, which may agree unto hypocrites, covertly such, yet appearing outwardly unblameable, we grant it.

To this Master Rutherford replyes. Then the keyes are not given to beleevers, because they are beleevers, and united unto Christ as his Spouse. 2. then this Author saith amisse, that the Church instituted by Christ is a company of godly men, whereof Peter was one. 3. Our brethren prove the keyes to be a part of the liberty of the redeemed ones: but counterfeit professors are not such.

Answ. All these consequences issue from that so often and ordinary mistake of visible Saints; and if the Reader shall remember how to rectify his judgement in the right understanding thereof, the answer will be easie and familiar, namely: visible Saints, which are members of the Church, they are externally united to Christ; and not internally alwayes: they are faithfull and godly to the judgement of Charity, but not in reality and truth: they are redeemed visibly, not inwardly and efficaciously.

Its added lastly by Master Rutherford, That Christ speaketh p. 212to Peter, as one representing the Apostles, and not as to one representing all beleevers, is cleere, first, because by the confession of our brethren, binding and loosing are denyed to many that make Peters confession, thou art Jesus the son of the living God, as to believing Women and Children, and many out of Church-estate.

Answ. When Master Rutherford makes that the conclusion he would confute, that Christ speaks not to all believers in the person of Peter, we affirme the same, and that he knowes, and in many places expresseth; and therefore it was sufficient to lay aside the consideration of all his proofes: yet that we may not leave the place void, we shall speake shortly to the particulars.

Let it then be remembred, that Peter speakes in the name of a community of Disciples beleeving and professing the faith with one joint consent and agreement. For the words are plain and differencing, Matth. 16.15. But whom say ye that I am? Yea in way of difference and distinction from those some and others mentioned in the foregoing verses, Some said, he was John Baptist, some Elias, others Jeremias, or one of the Prophets. These here understood by some and others, were in reason not unbeleevers onelyonly, but man beleevers also, and yet in a differencing way our Saviour adds, whom say ye my Disciples, who ha…e walked in the profession of the Faith? Peter in the name of these thus having confessed the Faith, and upon that joynt confession now instituted a Church by Christ, in the next words, in the name of these, (I say) Peter a…swers; and th…refore not in the name of Women and Children, which is Master Rutherfords first Argument.

Object. …. He adds. If beleevers as giving Peters confession and builded upon the Rock Christ, by this place are made a Ministeriall Church by Christ, and gifted with the power of the keyes: then the officiall power of preaching and binding and loosing should be made as stable and firme from defection, as the Church of elect beleevers.

Answ. The Assumption is denyed: for as it hath been often said, The Church here, to whom the keyes are firstly given, though they have a vertuall power to call men in a right order according to Christ, unto Office, yet they have not formally Officiall power: nor is the one, I meane the Officiall power, of like stability with the Church. For the Church may be without p. 213them, and in case they faile, as in gre t Apostacyes and universall declinings of the Churches, they may, and yet the visible Church never did, nor can, so totally faile, as all our Orthodox writers, and Master Rutherford confesseth.

Object 3. Those to whom Christ gives the keyes, do represent the person of Christ, and who despiseth them despiseth Christ, and he that honoureth them, honoureth Christ, which is evidently spoken to the Ministers of Christ, Matth. 10.40, &c. Now Scriptures never make all beleevers Embassadors in Christs roome, &c.

Answ. The representation of Christ as his Stewards and Ambassadours, belongs onelyonly to such who have Office-p wer, and are Rulers in his house, and this power is but part of the power of the Keyes here mentioned: and therefore the Church may be the subject of the Keyes firstly and originally, and vertually communicate Office-power unto her Ministers, whom she cals, though formally she hath not that power, nor so dispenseth it, and therefore the Proposition is to be denyed as apparantly false: namely, those to whom Christ giveth the keyes here in Matth. 16. those represent his person, as Ambassadours, because the Spouse had a power in the family before the Steward was entertained in to the family by her.

Object. 2. Those to whom the keyes are given, do authoritatively forgive and retaine sins, and their acts are valid in Heaven. But the Church or company of beleevers, wanting their Officers, by no Scripture can authoritatively forgive. When it was answered, that beleevers out of Office may forgive. 2 Cor. 2.10. He replies that the place in the Corinths is controverted, and we doubt not (sayes he) but of the same nature, with the power of excommunicating 1 Cor. 5, 4.

Answ. That phrase of Authoritative forgiving being a little cleared, the stresse of the Objection will readily be taken off.

The word Authority in the ordinary speech is sometime taken for power, and lies in equall latitude with it: but in its proper signification, as in this place, its put for Ruling and Office-power.

Retaining this sence, which must needs be intended, and the expressions of Master Rutherford in this place intimate no lesse: The proposition admits a ready answer by a rationall denyall. There is a power of judgement, which the fraternity have, and they p. 214forgive judicially. There is a power of rule and Office, and the Officers forgive Authoritatively, as Rulers. Of the first, the place of the Corinths is understood: for any other of other Churches, or such as were of no Church, might, and indeed should have forgiven the incestuous person, charitatively, out of charity, as Christians; but its spoken here in reference to his former censure, and so for his receiving in againe, and those in a Church onelyonly must, and indeed can do this.

The like and same answer suits the 5 Objection, meerely issuing from the same mistake, as namely, when he sayes.

To those only are the keyes given, who having Pauls spirit, which is a spirit Officiall to preach and excommunicate, may convene and deliver to Satan. Ans. The distinction of judiciall and Officiall powerfully discovers the falsenesse of the proposition, and preserves the power in his first and proper subject, according to former explication.

We have now done with all the objections, which we meet withall, touching the first subject of Church-power in Master Rutherford his second book; unlesse it be those which fall in with a fresh disquisition of the Catholike visibe Church, where we shall attend them. Only before I passe from hence, I shall crave leave to offer some things to consideration touching this 16 of Matth. A place upon which all sorts have pressed in, first or last, to claim some priviledge to themselves. The Pope will needs have all power belong to him as Peters successor: The Prelates they claim the next place for preeminence as peculiar to them; The Elders and Officers of Churches conceive it best suits their ministeriall condition, and now at last the Fraternity lay in for some allowance to themselves, and that they were looked at, in the first intent of Christ. My purpose is only to propound some things, that may occasion some wise-hearted to settle the meaning of the text by undeniable evidence; we shall therefore make our approaches upon the sense of the place, by the propositions following.

PROPOSIT. I.

Key, being an ensigne of power: by keyes in the plurall all delegated power for the ordering of the affaires of the Church, is here understood, as the use of the keyes expressed in the words doth fully evidence. For all power that the Lord Christ hath p. 215betrusted his Church withall, aimes at this end, to open and shut, binde and loose.

PROPOSIT. II.

These keyes and power must be given to a single society (as Mr. Rutherford is wont to speak) i. e. to a sort or condition of men under some speciall relation. To thee as a single society, not to them.

PROPOSIT. III.

This single society under such a relation and respect, share alike in equality of this power promised to them, the reason is this: Those which have the same commission share alike in the same and equall power, because the power they do possesse and partake of issues only from their commission, but there is but one and the same commission given to all: I will give to thee &c.

PROPOSIT. IV.

This single society here related unto, cannot be the condition of Rulers: because to the persons here intended all power is given. But all power is not given to the Rulers firstly. For there is a power before the power of Rulers, to wit power of election, and so admission into their places, And that both these acts imply a power, is thus made plain. An office is a key, and consequently comes under the power of the keyes: and to give that key implies a power. 2. If excommunication argues a power, then also admission doth the like, in that there is a parity of reason on both sides: one gives that, which another takes away.

Againe, should the condition of an officer or an elder be related unto, It must be either the Teaching-elder alone, and then the Ruling-elder, and his power is excluded: or if the Ruling-Elder alone must be meant, then the power of the Teaching-Elder must also be denied: and then how can All power be here meant by these keyes? Nor can the generall nature of a Ruler, as belonging to both teaching and ruling be attended. For then both teaching and ruling should have the same equall power, having one and the same commission, but that the word and all wise hearers deny.

PROPOSIT. V.

Hence this power of the keyes, cennot be given to one single society of men formally in all the kinds of it, because it requires severall kinds of subjects formally different: As some Ruling, some p. 216Teaching, some electing. Hence it followes undeniably, These keyes, and the power signified by them, must be given to such, who have some of this power firstly, and formally, and originally, and virtually can give the rest of the power, which so given, may be fully exercised in all the acts of binding and loosing, according to all the necessities of the Church and intendment of our Saviour Christ. And this may readily be accomplished and easily apprehended to be done by a Church of beleevers: They can admit, elect; this formally belongs to them: and officers being elected by them, the whole government of the Church, will then go on in all the operations thereof, and be fit to attain the ends, attended by our Saviour. The first thing which was of difficult explication, is thus dispatched.

The second wherein the greatest stresse lies in this iniquiy, is, Whether the Church mentioned in that text, be the visible or invisible Church.

After many thoughts floating in my mind, what might be the meaning of our Saviour, one expression of Mr. Rutherford, l. 2. p 9. 10. made me recall former considerations. His words are these.

Though the building of this Church on the Rock, Christ, may well be thought to be the inward building of the Catholick and invisible Church in the faith of Christ yet as it is promised to the Church, to the which Christ promiseth the keyes of the kingdome of heaven, it can be no other beside externall and ministeriall building by a publike Ministery.

Which expressions occasioned me to recover many of those debates, which before had been stirring in my bosome, whether the Church there, might not in a safe sense be conceived to be the visible Church: and all things waighed, my apprehensions came to be inclined and byassed that way, and that for this reason, untill better reason appear.

That Church is here meant, which is built upon the rock Christ by the visible confession of Peter, as explycated immediately before.

But the invisible Church is not built by a visible profession, such as Peters was.

This second part or Assumption will find ready acceptance, by reason of the opposition betwixt visibility and invisibility.

For the Proposition that is made good, by the meaning of the p. 217words; Thou hast made a confession of my selfe a rock; and therefore art called foreign and upon my self, so confessed, will I build my Church.

The main argument that makes against this interpretation is this. That Church is here understood, against which the gates of hell cannot prevaile. But against the visible Church the gates of hell hath prevailed. Therefore.

Answ. The visible Church is attended in a double respect.

Either as this or that particular congregation.

Or else as a Church universall existing in the particulars.

And in this latter sense, it is taken in this place: and then it is a sure and confessed truth, That the visible Church doth not fail; and this is the judgement of all the orthodox, as Mr. Rutherford grants, l. 2. p. 107.

And in this sense, (salvo meliori judicio) is that place to be understood. 1 Tim. 3.15. that thou mightest know how to behave thy selfe in the House of God. This house is the visible Church. For 1. Timothy is instructed how to demeane and carry himselfe in it; therefore he must be acquainted with the house, and the occasions thereof; and to demeane himselfe suitably thereunto, which is inconsistent with invisibility. 2. This direction was to continue to all succeeding officers, even to the end, and that in all their particular charges: and therefore must be a patterne of a Church, or a Church as existing in its particulars, which Christ will have while the world continues. For Eph. 4.12.13. There must be Pastors and Teachers, untill all the faithfull be gathered into the unity of the Faith, and acknowledgment of the son of God. Dr. Ames. Medull. l. 1. c. 31.37.