Darbyism and Its New Bible/Appendix A
THE POWER OF THE KEYS.
APPENDIX A.
The Provost of T. C. D. has lately written a book, “The Power of the Keys.” By this term is meant the power of government of the Church, the divine jurisdiction over the Church and in the Church—deriving the authority from our Lord’s words, Matt, xviii. 18; John, xx. 23. And though others take a different view of these passages, there can be no question of the fact on which the Provost dwells—that divine gifts of government reigned in the Church at the first, as it is said, “God hath set some in the Church; first Apostles, secondarily Prophets, &c., Helps, Governments, diversities of tongues” (1 Cor. xii. 28), and these, like other gifts, were exercised “according to the measure of faith” (Rom. xii.). For instance, we find an Apostle wielding the power of life and death (Acts, v. 5); others brought the judgment (κριμα) of death, etc., on themselves (1 Cor. xi. 30). St. Paul “had in readiness to revenge all disobedience,” “use sharpness, and not spare” (2 Cor. x. 6; xii. 2-10); and sundry were delivered to Satan for the destruction of the flesh, and that they might be disciplined (paideuthosi) not to blaspheme (1 Cor. v.; 1 Tim. i. 20). So when admonition and love did not produce penitence, and revolt continued, other powers were held in reserve in the Church. However, these gifts of government soon ceased to be used “according to the measure of faith;” failure set in amongst those to whom they were committed, and they soon retired along with the tongues with which they are associated (1 Cor. xii. 28).
The failure in the Episcopate is distinctly foretold and dwelt upon by St. Paul in presence of the Elders or Bishops of Ephesus (Acts, xx. 29, 30), and things had gone so far down before St. Peter left the scene that he writes, “The time is come that judgment must begin at the house of God” (1 Pet. iv. 17). In other words, for “the power of the Keys” to be used against the Church itself. And so marked is this afterwards, that we find our Lord taking the jurisdiction and walking (Peripaton) up and down in the midst of the Churches, in the attitude of judicial activity, taking all discipline into His own hands (Rev. ii. and iii.). Such at least are the facts we get in Scripture, and they are of the last importance. After this, Scripture closes on the Church as a collective body under the Lord; and then comes prophecy as to things that were to be “hereafter” (iv. 1). It is clear from this that one form “the power of the Keys” took, was to act on the Church itself, and, of course, as divine power, it should do so, operating on the Church collectively, when needed, as well as upon individuals.
It is obvious, if “the power of the Keys” were present, it must act according to the precedents given in Scripture. But the Provost, instead of investigating and testing its action thus, assumes that it was used by the Church (the Church of Rome), but came to be metamorphosed into “auricular confession,” and in the middle ages, is seen afterwards in “Bishops’ Courts,” and in “Lay Commissaries,” by which Church cases were tried (p. 45, 51). But the right clue to “the power of the Keys” has been lately found by the Synod of the Church (1710). And when a good natured minister carries out its rules, and “absolves the penitent from the censures which he has incurred by reason of his former errors schisms and heresy” (p. 75), the commission of Christ is fulfilled. But in case he did not absolve him, what was to happen? On this the Provost is silent. That the Church Synod should have thus found the Keys, which were lost for so long a time, must be highly gratifying and satisfactory. But though it is almost a pity to disturb, or try to disturb, the tranquillity and satisfaction the Provost derives from the conclusion he has come to, yet to a plain reader of Scripture there could scarcely be a greater interval between any two things. Indeed one only wonders how it can satisfy so clever and able a man as the Provost of T. C. D.
But how could “the power of the Keys” have continued at all in the Church of Rome? for if there was any such power present, it should, and would, have acted against the Church itself. If any such divine power of government as existed in the primitive Church continued, the Church of Rome would have first felt it. In fact it did feel it at the time. But how is this proved? The proof is both moral and historical. St. Paul said to this St. Paul said to this very Church (a representative Church like the seven Churches of Asia): “Thou standest by faith; be not high-minded, but fear; for if God spared not the natural branches (the Jews), take heed lest he also spare not thee … toward thee goodness, if thou continue in his goodness; otherwise those also shalt be cut off” (Rom. xi. 21, 22). It is clear then that if this Church did not stand by faith it was to be cut off, and then be no more “the Church,” as Israel was no more “the people.” So saith the Scripture. Well, what then? That the Chuch of Rome did not continue in faith is a matter beyond controversy, at least with the Provost, for the XIXth. Article says, “As the Church of Jerusalem, Alexandria, and Antioch have erred, so also the Church of Rome hath erred, not only in their living and manner of ceremonies, but also in matters of faith.”
If then the Church of Rome did not stand by faith, and erred in their living, their ceremonies, and matters of faith, St. Paul said it was to be cut off; and if “the power of the Keys” were present at all on earth it acted against the Church, and not by the Church, at the time. And if one asks, when it so acted? the answer is, that the action of the Lord in the Seven Churches of Asia was an action applicable to the whole Church at the period. The Church action then was not exceptional, but representative. Judgment did begin then at the house of God, as St. Peter said—The Lord holds the stars in His hand and judges in the midst of the seven, simultaneously, as the language itself proves. (See Abp. Trench on the Seven Churches.) But where, after this, are we to look for the power of the Keys? On what did it operate? Or were the Keys lost and the door left open? At all events, the door was soon left wide enough open, in the history that comes after.