A Survey of the Sum of Church Discipline, Chapter 12
CHAP. XII. Touching the Catholick and visible Church. To the ministery and guides of the Catholick visible Church hath the Lord committed the keyes, as to the first subject.
BEfore we come to the scanning of this great controversy, which hath exercised the hearts and pennes of the most learned in this age, we must of necessity cleare the termes of the question, in a word or two, that so the breadth and scope of it may be laid out in its full bounds and limits, least otherwise we be at a losse, when we come to apply our selves to speciall difficulties, which will appear in the particular arguments which come into consideration.
1. By key, as we have heard, we are to understand a power delegated from Christ, to dispense and administer the holy things of his house, according to his own will, prescribing an order to that end: the keyes being an ensigne of this power, and put by a metonymy for the subject, the power it self.
2. What is meant by the Catholick and visible Church.
When I had read over Mr. Rutherford once and again, I was at a stand in mine own thoughts, to determine certainly what was his proper intendment. I professe in a word of truth, I would not willingly misconceive his meaning, and so wrong him and the truth, but the variety of his expressions forced my apprehensions also to vary; sometime his words seem to cast this Catholick visible Church, upon the generall nature of a Church, or a Congregation taken in the common nature thereof; and this I could willingly embrace. Thus many of his phrases seem to sound.
To what principall subject hath the Lord given reason and a faculty of discoursing? is it to Peter or John? No, no: It is for and to the race of mankind: the case is so here, l. 2. p. 2. 91. So speaking again of the same matter. l. 2. p. 293. So he giveth by order of nature to his Church in generall.
Sometime againe his expressions seem to intimate an Oecumenicall councell, which is the Catholike Church representative, l. 2. p. 304. It doth not follow: because the Catholick, representative, visible Church, is the first subject of the keeyes, &c.
Lastly sometimes his expressions seem to point out a Catholick visible Church, in the integrall nature thereof, as an integrum arising out of all the particular congregations as the members thereof. This kinde of difference his words intimate. l. 2. p. 311.
Generall councels are neither necessary to the being, nor to the well-being, but only to the best-being of the Catholike Church; here he apparantly distinguisheth a generall councell from the Catholick Church in this debate.
The like phrase is found. l. 2. p. 304. Which of these doth most suit with his meaning, I cannot (to speak ingenuously) peremptorily define. The law was old, Cum bonis bonè agier oportet. I confesse my thoughts have enclined me most unto the second, as that he intended an Oecomenicall Councell, because when he comes to apply himselfe to some of the objections which are made, his usuall discourse in the full current runs that way. Though, if I might have had my secret desire, I could have wished he had intended the first: because therein we should come neer to an accord.
That I may deal sincerely in regard of the truth, and inoffensively, in regard of so worthy and learned a man as Mr. Rutherford, I shall take leave to set down my apprehensions, such as they be, touching all these senses, thus explained; let the truth prevail, and the Reader judge.
Taking the Catholick Church in the first sense, as eyeing the nature of the Church in generall,
Its that which suits in a great part with our opinion and apprehensions: we shall therefore gather in upon the right explication of this truth, by the conclusions following.
Conclus. 1 When we say a congregation of visible Saints covenanting to walk in the ordinances of the Gospel, is the prime and originall subject of the power of the keyes; I suppose it is obvious to common sense, that as we do not, so we cannot understand it of this or that individuall congregation, as though they only had it, or none but they, or as though they had it firstly, and all from them: this, I say is obvious even to envy it self. For what meaneth those clamors of Independency, which are cast upon our persons and opinions, if we should hold that one particular did depend upon another? And in that we maintain this as a truth, that every particular congregation hath equall power with another, and compleat power, taken with all his officers, to the exercise of all ordinances, we do by such an Assertion professe that this power is common to them all, and therefore cannot be proper to any, but only in the individuall and speciall determination thereof.
The issue is this then, That the power of the keyes belongs firstly to a congregation of covenanting beleevers, not as this congregation, but because a congregation of such, and thus I do conceive (salvo meliori judicio) that of our Saviour is to be interpreted, I will build my Church, taking a visible congregation of visible covenanting beleevers, as that which is a patterne and a samplar, (as I may so speak,) which leaves an impression upon all the particulars, as common unto all, and is preserved in all: and it will never fall out, but there will be some or other particular, in which it will be preserved, as we shall speak afterward, when we come to the speciall scanning the place; and in this sense it is, the Lord Jesus never wants a visible Church, on earth, though this, or that visible may, doth, and will fail, as we see by plentifull experience and proof out of the word, in those famous congregations of Corinth, Galatia, &c.
Conclus. 2 A Congregation of Covenanting visible Saints, being a GENVS to all the particular congregations, which are partes homogeneae or species thereof: hence it followes.
1. That a congregation doth firstly communicate its whole nature to every particular Church, and with that all the power and priviledges that did appertain unto it, it doth equally and indifferently bestow upon them. As it is a received rule in reason. Genus est totum partibus essentiale. And therefore doth communicate his whole nature firstly and equally to all his species, and all those properties that did appertain to his nature by it and with it, it conveyes to all of them indifferently.
2. And from this ground it is, That each congregation hath all Ecclesiastical power that is seated in the generall nature of the Church, each particular assembly hath as equally and compleatly conveyed to it, as any other, and can act all of it without the other. As this and that particular man, as Tho. John, Jeremy hath all the nature equally and compleatly communicated to them, and can put forth the operations of that nature fully of themselves, and without the help of any other.
3. Hence Catholick Church (in this sense) is never to be seen, but in particular congregations, nor yet ever exerciseth its power and operations alone (or seorsim) but only in the severall Assemblyes, Genus nec existit, nec operatur nisi in speciebus. The nature of Animal is only to be seen in homine & bruto. The nature of man it only acts, only exists, in particular men. Hence the nature of the Church Catholike, or generall, comes to be determined and confined to its particular, and being determined, it only acts in that: and is regulated by that particular in which it is, and to which it gives its constitution, together with the speciall or individuall nature in which it is. The old rule was.
Genus cum forma constituit speciem.
I will take leave to exemplify for the help of the meaner sort whose apprehensions meet not with these in their ordinary rode. This Corporation is a speciall kind of a Corporation: This man and woman are husband and wife, or their contract is a mariage contract. Here Corporation taken in the generall nature for the body of a people combined in a civill way for civill ends; this generall nature, and whatever priviledges are so proper and peculiar, as that they cannot be separated there from, both the generall nature and all such priviledges are truly attributed to & affirmed of this and that particular corporation as the generall of the speciall, and this generall comes to be determined and specificated, by the individuall and formall combining of this speciall company of persons: and that makes it this corporation. And that generall nature as it comes to be conveyed to this particular, is confined to and acted only by the power of that particular: so that though this corporation hath the generall nature which is common to all corporations, yet have they not power nor priviledge, but in their own place.
So that marriage contract, which is generall to all of that sort and condition, it comes to be determined by the particular contracting of these, added to the generall: whence it is evident, that beside a marriage covenant in the generall, there must come a particular contract betwixt this man and this woman: else they will never be man and wife; still the rule holds, Genus cum formâ constituit speciem. The generall nature of marriage contract, comes to be determined only in this particular, so that he is a husband only to this woman, this woman is wife only to this man.
And hence by the way, the weaknesse and fallacy of that conceit will easily be discovered, That profession in the generall, should make a man a member of all particular Churches on earth.
Hence fifthly, From the first ground it followes,
5. That each particular congregation is compleat and independent, for the exercise of all acts and dispensations belonging to a congregation or Church, without any reference to any other congregation, because they are distinct species, which firstly and equally participate of the nature of the genus, and so of all those priviledges that equally, and indifferently appertain thereunto.
6. Hence again, the generall nature of a Church, as it i… preserved, so the full good, in the full Latitude thereof, is promoted and advanced, by the particular Congregations, which are the species thereof; for this is a collection which naturally and necessarily followes and flowes from hence.
7. Hence a Classis (which ariseth from particular congregations, and yet not from all, but from some, and that from some members of particular congregations, sent out for counsell-sake, to consider what might be usefull in the behalf of the Churches) it can be mo species of a Church: for a particular Congregation is species specialissima, whence it comes, the nature of the Church in generall, and of the species in particular are compleat, without any such a Classis; and therefore all Church-power, and the exercise thereof is full and compleat in point of Jurisdiction without it. And therefore Jurisdiction cannot be firstly there, because if the nature of a Church be compleat without it, then the power and Jurisdiction of Church-government is compleat without that, and not first in that.
Upon these grounds thus laid and debated, we shall addresse an Answer to all Master Rutherford his Arguments, unlesse they fall under this conclusion in the sense formerly explicated.
I.
First, he would have the Apostles to receive the Keyes in the name of the whole Catholick Ministeriall guides. Because they must stand in the place and roome of a single society, when they received that Commission, whose sins ye remit, shall be remitted. Joh. 20.
Answ. 1. The Apostle in that Commission were extraordinary persons, and were sent into all the world, to lay the foundation of the Gospell, by an Apostolicall power, and in this sense they have no successors; nor did they stand in the roome of any.
2. When they did supply the roome of a single society, I demand, what society was it? Neither of Ruling Elders, nor of Teaching Elders. It must be a single society, and one relation they must undergo; what ever will be affirmed, will be prejudiciall to his cause. For if they were in the roome of Teaching Elders, then Ruling Elders have by this Commission no right to the Keyes. If they supplyed the roome of Ruling onelyonly, then the teaching Elders must claime nothing from hence.
Againe, I would willingly know, when they supplyed the roome of either of these, whether they supplyed the roome of all of them, or of some of them? If of all of them, whether severally executing their Offices in their places, or combined together in a Classis or Synod?
If it be affi…med, (which cannot be denyed with any reason) that they supply the roome of these as they be severally executing their Offices, (For their Authoritative preaching is one part of binding and loosing) then each particular ruler may bind or loose, excommunicate and absolve in each particular Congregation, as well as in a Classis.
Nay because they are first Elders in the particular congregations before they be in a Classis or Synod, and there succeed the Apostles as Rulers: then they may be, nay must be there, the first subject of the Keyes, because there they first succeed the Apostles in binding and loosing by officiall Preaching.
If it shall be said, the Apostles represent Elders, as they are conjoyned in an Oecumenicall councell. This belongs to some only: for all Elders never met in an Oecumenicall councell. Beside this is not proper to Elders, for brethren there meet also: whereas this relation the Apostle here supplyes must be common to all that single society, and onelyonly to that single society, whose roome they sustaine.
The naked truth is, the Apostles here, as in Matth. 28.19. Mark. 16.15. are extraordinary men whom none succeed. And as they are ordinary Presbyters, or supplyed their place, so they supplyed the place of Deacons, Act. 6.1, 2. and had vertually, and so could exercise, the power of all Officers. And therefore lastly when they supply the place of Elders, this shewes what an Elder should do in his order, and according to his place, but whether he be the foreign of Church power, this evinceth not; but in no manner or measure evidenceth any thing touching the combination of Elders, or their power.
Before we addresse a particular answer to the Arguments next ensuing, we must recollect some former considerations that the Reader may carry them along as his Compasse to steere by.
1. The common nature of Church and Officers onelyonly exists and works, and is preserved in the particulars.
2. The compleate being and power of Churches or Elders in the full compasse and Latitude of both, thus existing, includes not onelyonly the common, but the peculiar nature of the individuals together with the generall: And therefore if we look at them, as in consideration severed from their individuals, they onelyonly exist in our understanding, whereas the reality of their natures onelyonly exists in the particulars. There must be a particular combination of a people, beside a combination in generall, before the full and compleat nature of a Corporation will be existing, or can be so conceived. The like may be said of other free contracts.
3. Hence the Lord never sets up Churches or Officers, gives power to them, and requires the execution of power from them, but ever the Lord looks at the particular in the generall & the generall as determined in the particular: The Reason is, because the existing and working of Churches and Officers is only to be seen, as it only appears, & is expressed in the individuals. As when God makes an Officer by election, erects a Church, its a particular Church and individuall Officer; therefore the individuall there first exists, and the generall in the individuall.
Hence lastly upon the same ground, and for the same reason, as the generall is divided into his particulars, so the generals are preserved in them. All visible members exist in particular Congregations, and are perfected by Ordinances therein.
Let the Reader take these particulars with him, and they will pilot him so, as he may see his passage through all Objections that shall be presented in his way.
The second and fourth Objections are these.
I pray you consider, that Christs intention, in giving the Ministery, is not for a Congregation of 40, 50, 100, as if he intended to impawne all power therein, but intended the edifying of his body Catholike, and the comming of all to the unity of the Faith. A Congregation cannot be all Saints. This power is cleerely given that body, which the Lord is to make a perfect man, according to the measure of the fulnesse of Christ, Lib. 2.290.
The sum of this is repeated, as the fourth Argument, 2. p. 293.
To that Church hath Christ given, as to the first Church the Ordinances and Ministery which he principally intended to perfect, to gather, and to bring to the unity of the Faith.
But he principally intended to perfect, to gather, and to bring to the unity of the Faith in a perfect body, by these ordinances and Ministery, the whole Catholike visible Church: and secondly this or that Congregation.
Answ. 1. Mr. Rutherford shall answer Mr. Rutherford Lib. 2. Pag. 248. Where he professedly disputes out of this place of Eph. 4. for a Church invisible to be the first subject of all ordinances, Christian priviledges, and Officers, on this manner.
Hence let me reason thus, (saith he)
The Church whose gathering together, whose unity of Faith &c. and growth of that measure of the fulnesse of Christ, that the Lord intendeth, by giving to them for that end, some Pastors and Teachers: Eph. 4.11.12. must be that Church to whom all the promises of the Covenant and priviledges do belong.
But the Lord intendeth the gathering together to the unity of the Faith, to the knowledge of the sons of God, and growth of the measure of the fulnesse of Christ, only of the invisible, elected, and redeemed Chuhch, not of the visible, professing Church, nor doth the Lord send Pastors or Doctors, upon a purpose of gathering the Visible Church.
Thus Master Rutherford is of several apprehensions, and one undermines another; and upon the former grant this cannot stand, much lesse conclude.
Come we a little neerer to the marke, and try the particulars.
First examine the Proposition.
Those whom Christ doth purpose to bring to the unity of the Faith, and the fulnes of the stature of Christ, &c. Eph. 4.11, 12. those are certainly such who shalbe saved. And therfore must of necessity be true beleevers. For they alone attaine the perfection formerly mentioned.
And it is as undeniably evident, that ordinances and Ministers are not given firstly to such, I meane to true beleevers, as Mr. Rutherford is expresse in severall passages of his book. The intendment of salvation from God, and the g…ving of Ordinances and Ministery keep not equall pace each with other; nay Master Rutherford will tell us, that such an opinion sides apparantly with the Arminians, L. 2. P. 248. The proposition then is utterly untrue.
Let the Assumption come to its tryall.
But God doth principally intend to bring the whole Catholike visible Church to the unity of the Faith, the acknowledgement of the Son of God, and the fulnesse of the measure of the stature of Christ.
Answ. The whole visible Church consists of good and bad, wheat and tares, elect and reprobate, as it is confessed by Mr. Rutherford and by all judicious men.
And doth God intend to bring reprobates to the unity of the Faith and the fulnesse of the stature in Christ? I know that Mr. Rutherford will not say so, so that both the premises failing, the conclusion must needs fall with them.
Ans. 2. Secondly, what is all this to the controversy in hand? The question between Mr. Rutherford and us, is this; That to the Ministery and guides of the Catholike visible Church, the Lord hath committed the Keyes, as to the first subject: But let the former conclusion, and the whole frame of the reason be granted, to wit, that Ordinances and Ministery are given to the Catholike visible Church of beleevers (for these must here be understood, as being distinct from Ministers and guides) yet this proves not the Keyes given to the guides onelyonly. For the former we can grant in a safe sense according to our former explications, and yet we shall deny this latter, as not finding any sufficient proofe for it.
Answ. 3. Lastly, apply we the Argument to that cause and question in hand, as controverted betwixt us, and it will appear that it fights strongly against it.
To that Church which Christ principally intends to bring to the unity of the Faith and the acknowledgement of the Son of God, is to them gives the power of the Keyes, as to the first subject.
But the gathering of the Ministery of the Catholike Church, the perfecting of them, and bringing of them to the unity of the Faith, and the acknowledgement of the Son of God, Christ doth not principally intend.
Therefore unto them are not the Keyes given as to the first subject.
Thus we have done with the second and fourth Arguments.
Arg. 3. If all power Ministeriall be given to a Congregation (by our brethrens confession) under the name of a flock of redeemed ones, as the body of Christ, Act. 20.28. Col. 1.18. Then it belongs to the Catholicke Church. For of them these titles are verified, and agree first to the Catholike visible Church, as is cleere Col. 1.18. Eph. 5 25, 26. 1 Tim. 3.15. Eph. 2.19, 20, 21. And so they come to our hand.
Answ. I am glad we are come so neer, if indeed it be so: why do we not then shake hands? for that is it which we seriously and earnestly desire, If it was that will and good pleasure of God. Let us then enquire whether Mr. Rutherford his mind and our meaning agree, and then we shall most willingly fall in with him.
This Catholike Church, as before admits of a threefold apprehension: either as it implyes a covenanting congregation of beleevers: or 2. Totum representativum? 3. or Totum integrale. If he means the first, as it is the meaning of the Scripture, we have what we would, and Mr. Rutherford his conclusion fals flat to the ground.
If the Catholick Church hath the power of the Keyes given firstly to it, then the Ministers and Guides thereof, are not the first subject of them.
But the Catholick Church i. e. according to us, A congregation of Saints covenanting (as before we have explicated the question) hath the power of the Keyes, therefore the Ministers or Guides are not the first subject:
The Proposition admits no gain-saying, because the Catholick Church and the Guides are different and distinct in common apprehension,
The second part Mr. Rutherford grants to wit, That the ministeriall power of the Keyes, is given to a congregation, under the name of the flock, &c.
And hence his cause must needs suffer shiprack, sailing by these sholes, for I suppose as Mr. Rutherford, must as he doth, difference betwixt the Church-catholick as the spouse and body of Christ, and the Ministery thereof.
But here he grants, that this power is given to the spouse and body. Therefore not firstly to the ministery. Beside, the places which he alledgeth, and seems to allow, evince thus much.
Paul sends for the elders of Ephesus, and bids them take heed to the flock, over whom Christ hath made them overseers, therefore this flock is distinct from their overseers; and if unto such a flock the power ministeriall be given, it cannot be given to the overseers firstly.
Hence the flock is not the Catholick Church, take it as an integrum of all congregations, for its only at Ephesus; and over it, not over all the world, where they made them overseers.
Nor can it be meant of an Oecumenicall Church, upon the same grounds; yea by his own confession else-where, it is not so to be taken. Taking Catholick in this sense, according to former explication, i. e. the generall nature of a Church, as existing and acting in the particulars, we have what we desire, and our cause is confirmed by this meanes, nor confuted.
That which is added, p. 291. 292. addes no force to this Argument, nor hurt to our cause; namely its said, The whole Catholick Church visible, is made one visible ministeriall body, and said to have organicall parts, as it is described, Cant. 6.4. by eyes, teeth, temple, and so to have particular Churches under her.
Answ. All this is true, in a true sense, and urgeth not the conclusion at all. For the generall nature of officers, is answerable to the generall nature of the Church, I mean it is of the like latitude. And conceive all particular congregations so constituted, they may be called unum genere, i. e. they all, are Church so gathered and constituted. This particular Church is a Church, and so all the particulars they have the nature of a Church attributed to them, and affirmed of them, as the genus of the species.
And thus the nature of the Church, and so the power of the Keyes in the Church, take them compleated in their full being, they include the particular in the general, and determine the general in the particular: and so the nature of the Church and power of the keyes, exist firstly in the particular, are therein acted and in that determined, which is all we call for, and our cause requires in the explication of it. So that we are to seek neither for the nature of the Church, nor the power of the Keyes acting or exsisting but in particular congregation: As the genus only exists, acts, and is seen in his species.
The fifth and seventh arguments belong to another place, where we shall attend them. The sixt is little or no whit differing from the third, yet we shall propound it, and make a returne unto it.
Arg. 6. Because Christ hath not given the power of the Ministry, ordinances, and jurisdiction to the single congregation, as to the first subject, upon the ground that our brethren speak, to wit, because the single congregation is that spouse, to which Christ is referred as an husband, and that body to which he carrieth the relation of a head.
Nor is it that adaequate number of ransomed persons, of sheep, of lost ones, to the which Christ doth carry that adaequate and compleat relation of a Saviour, King, Governour; therefore that visible Church, for whose salvation Christ hath given the ministeriall power, must be the larger visible Church.
Answ. If the Reader be pleased to look back to the first conclusion, in the explication of the cause, or the preparation we made to the Answer of the second Argument, it will appear that as we do not, so we cannot understand our question of the first subject of the Keyes to be an individuall or single congregatino: as though that individuall had it firstly and all from it: when the clamour of independency doth proclaime the contrary. How can we maintaine every individuall congregation to be independent, if one did depend upon another? whereas its well known, that we maintain each congregation hath equall power with another; therefore we say that the power of the Keyes belongs to a congregation, as existing in its particulars, and therefore equally belongs to all particulars, in all which the generall with the particulars are preserved and perfected.
The compleat being of a Church attended, as in Scripture phrase we find it, and as it suits with the rules of reason, it comprehends the particular in the generall, and the generall comes to be determined in the particular; and therefore the Tenet Mr. Rutherford propounds, is not that which we maintaine, but that which he is pleased to make to himselfe.