Justification of Separation from the Church of England, Treatise · Section 50
And so I come to the third reason against this imputed popularity,Mr B. taken from the commission of Christ to his Apostles, and their successourt.
This is something generally set down, but the thing (I perceiveAnsw. by his proofs) which Mr B: intends is, that the vse of the keyes & power of binding and loosing was committed by Christ to his A postles, and to those which succeeded them.
And first here, I do graunt with Mr Bernard, that look to whō the power of binding and loosing was primarily, and immediately committed, in their successours it recideth for ever: so that the onelyonly point in quaestion is into whose hands the Lord Iesus hath properly & immediately given the keyes of the kingdome of heaven, the power of loosing, and binding sinnes.
For the better vnderstanding then of this point it must be cōsidered, that the kingdome of heaven is cōpared to a great house into which some are admitted, and others denyed enterance: the doore into this howse is Christ: the key that opens and shutts this doore, is the gospel: the opening of it (which is the loosing of sinnes,) is the publishing, opening, manifesting and making knowen of the gratious promises of the forgivenes of sinnes and life eternall to such as beleive, and repent. The shutting of this doore (which is also the binding of sinnes) is the declaration and denunciation of the wrath of God, against sinne, and of coudemnatiō vpō persons impenitent, and vnbeleevers: and both these according to the pleasure of the mayster of the house, though the latter of them be not of the nature of the gospell, which is in it self *2 Cor. 3. 6the ministery of life, and of the spirit which giveth life, but accidentall vntounto it, by mens own fault, which through their vnbeleeving, & impenitent hearts turne this key as it were, the wrong way vponupon themselves.
Now by the evidence of the former generall truth approved (I doubt not) to the conscience of every indifferent man (which is, that a company of faithfull people vnited together in the fellowship of the gospel, though without officers, is a Church, This specialty in hand wilbe cleared. And wheresoever the promise of forgivenes of sinnes, and life eternall is to be found, there hangeth the golden key of heaven gates, there sinnes are loosed in heaven: for what els is it to loose sinnes, but to publish, proclayme, or declare in the word of God & righteousnes of Christ, the forgivenes of sinnes to them that repent. But of these things hereafter.
I will in the first place consider of Mr Bernards proofs, and of his collections from them.
The places alleadged are, Math. 2…. 19. & 16. 19. Ioh. 20. 21. 22. 23. Mark. 13. 34. which scriptures are not all of one nature, nor serving to the same end. Yet this in generall I do answer to all of them, that we deny not but that the publique Ministers are by cō mission from Christ to publish the gospel, administer the sacraments, bind and loose sinnes, watch and ward the howse of God, and the like, which for vsus to deny were wickednes, and for you to proove is lost labour. But the pointes in controversie betwixt vsus are first, whether these things and all of them, and with them all other Church affairs not here mentioned, be so appropriated to the Officers, as that none other may meddle with them: and 2. whether this power be committed to them immediately from, and by Christ, or mediately from Christ by the Church: which consideration whilest you neglect, you erre your self, deceive such as follow you, and injury them you oppose. But to the particulars.
The first & third scriptures, Math. 28. 19. & Ioh. 20. 21. 22▪ 23. are meant onelyonly of the Apostles; and in them they receive the cō mission Apostolik, which (to speak properly) is incommunicable to any other Officer in the Church. For as none are to succeed them in the Office of Apostles, so neyther is the Commission (peculiar to the Apostles) …nveyed, or intended to any others, which also further appeares thus.
Their charge was to *Math. 2… 19.teach and baptise all nations, & to “Mark. 16. 15.goe into all the world, and to preach the gospel to every creature… but ordinary Ministers have no such commissiō, but are tied to their particular flocks, Act. 14. 2…. & 20. 28.
2. Their Cōmission was extraordinary, and miraculous, whether we respect the inward qualifications of the parties by the immediate inspiration of the holy Ghost, wherewith they were at the first springled as it were, Iohn. 20. 22. and afterward replenished, Act. 2. 4. or whether we respect the miraculous confirmation of the doctrine both by them tha… taught it, and by them that b…leeved it. Mark. 16. 17. 18. 20.
3. The very outward o…der and manner of conveying it was extraordinary, and by Christs immediate voice, and as it were with his owne hands: where ordinary Ministers have their commissiōs from Christ indeed, but by men, Gal. 1. 1. And the consideration of this very difference doth minister sufficient matter of answer, that though Christ did transferre unto the Apostles their office, and power to exercise it immediately, yet for ordinary ministers, the case is clean otherwise.
Lastly the disciples of Christ did not then first receive power to teach when they were possessed of their Apostleship, but long before they were admitted into office, as did others also besides thē without office as well as they, Math. 10. 5. 6. 7. Luk. 10. 1. 2. 3. 9. 10. which scriptures alone, as they are sufficient to justify against Mr B. that the keyes of the kingdome were given into the hands of men without office, yea before any office or officer was in the Church, so do they manifest the notable falshood of that his pe…emptory affirmation, pag. 93. that it is as playn as the shining of the sun of the firmament of heaven, to such as are not blind, or wilfully shut not their eyes from seing, that Christ never sayd to the body of the congregation, that is, to any out of office, (for that is the point) goe preach.
The Apostles by Mr B. own graunt in this place, & by these scriptures, & at this time, and not before, had their commission of Apostl…ship graunted them …rom Christ, (and I hope he will not say they entred their office without a commission) …nd yet both power and charge was given them long before to preach the kingdome of God, as the forequoted scriptures manifest.
The next place is Mat. 16. 19. where expresse mention is made of the keyes of the kingdome of heaven, and of the power of binding, and loosing given to Peter: by which scripture rightly interpreted I desire the difference betwixt Mr Bernard and me may be determined.
That by the keyes is meant the gospel of Christ, opening a way by him, and his merits, as the doore into the kingdome, I have formerly declared, and we must take heed of that deep delusion of Antichrist, in imagining that this power of binding or loosing sinnes, of opening, or shutting heaven gates, is tyed to any office, or order in the Church; it depēds only vpō †Mark. 2. 7. Rev. 3. 7.Christ, who alone properly forg…veth sinnes, & hath the key of David which opens, and no man shuts, and shuttes, and no man opens: and this key externally is the gospell, which with himself he gives to his Church, Isa. 9. 6. Rō. 3. 2. & 9. 4. and not to the officers onelyonly for them, as Mr Bern. in his ‘*pag. 178.last book come to mine hand in the publishing of this mine answer, doth insinuate, because the materiall book was givē into the hands of the Preists, and Elders to be kept. Deut. 31. 9. whence I do by the way gather thus much, that since the keyes of the kingdome of heaven is the gospel, and that the gospel is givē to the whole Church, and to every member of it, whether there be Ministers or no, it therefore followeth, that the keyes are given to all and every member alike, as the gospel is, though not to be vsed alike by all, and every one, which were grosse confusion, but according to the order prescribed by Christ.
Now for the place in hand, (which is Math. 16. 18. 19.) it is graunted by all sides that Christ gave vntounto Peter the keyes of the kingdome, that is, the power to remit and reteyne sinnes declaratively (as they speak) as also that in what respect this power was given to PETER, in the same respect it was, and is given to such as succeed Peter: but the quaestion is, in what respect or consideration this power spoken of was delegated vntounto him. The Papist affirmes it was given to Peter as the Prince of the APOSTLES, and so to the BISHOPS of ROME as PETERS successours, and thus they stablish the POPES primacy: the PRELATES say nay, but vntounto PETER an APOSTLE that is, a cheif Officer of the CHVRCH, and so to vsus as cheif Officers succeeding him, which is also Mr B: judgement, pag. 94. Others affirm it to belong to Peter here as a Minister of the word, and sacraments, and the like, and so consequently to belong to all other Ministers of the gospel equally, which succeed Peter in those and the like administrations. But we for our partes do beleeve & professe that this promise is not made to Peter in any of these forenamed respects, nor to any office, order, estate, dignity, or degree in the Church, or world, but to the confession of faith, which Peter made by way of answer to Christs question, who demaunding of the disciples, v. 15. whom (amongst the variety of opinions that went of him, ver. 14.) they thought him to be, was answered by Peter in the name of the rest, Thou art Christ the sonne of the l…ving God, ver. 16. To this Christ replyes, ver. 17. blessed ar… thou Symon, the sonne of Ionas, &c. and ver. 18. thou art Peter, and upon this rock I will build my Church, and the gates of hell shall not overcome it. and v. 19. I will give unto thee the keyes of the kingdome of heaven, & whatsoever thou shalt bind vponupon earth shalbe bound in heaven, and whasoever thou shalt loose on earth, shalbe loosed in heaven.
So that the building of the Church is vponupon the rock of Peters cō fession, that is, Christ, whom he confessed: this faith is the foundation of the Church: against this faith the gates of hell shall not prevayl: this faith hath the keyes of the kingdome of heaven: what this faith shall loose, or bind on earth, is bound, & loosed in heaven. And thus the Protestant divines (when they deal against the Popes supremacy) do generally expound this scripture, though Mr B. directly make the Pope and his shavelings Peters successours in this place, as hereafter wil appeare. Now vponupon the former ground it followeth, that whatsoever person hath received the same pretious faith with Peter (as all the faithfull have, … Pet. 1. 1.) that person hath a part in this gift of Christ: whosoever doth confesse publish, manifest, or make knowen Iesus to be that Christ the sonne of the living God, and Saviour of the world, that person opens heavē gate, looseth sin, & partakes with Peter in the vse of the keys.
And herevpon also it followeth necessarily, that one faithful man, yea or woman eyther, may as truely, and effectually loose, and bind, both in heaven, and earth, as all the Ministers in the world.
But here I know the Lordly clergy, like the bulles of Bashan, will roar lowd vponupon me, as speaking things intollerably derogatory to the dignitie of Preisthood, and it may be some others also, eyther through ignorance, or superstition, will take offence at this speach, as confounding all things: but there is no such cause of exception. For howsoever the keyes be one and the same in nature, and efficacy, in what faithful mans or mens handes soever, as not depending eyther vponupon the number, or excellency of any persons, but vponupon Christ alone, yet is it ever to be remembred, that the order, and manner of vsing them is very different.
These keyes in doctrine may be turned as well vpō them which are without the Church, as vponupon them which are within, and their sinnes eyther loosed, or bound. Math. 28. 19. but in discipline (as we speak) not so, but onelyonly vponupon them which are within. 1 Cor. 5. 12. 13. Againe the Apostles by their office had these keyes to vse in all Churches, yea in all nations vponupon earth: ordinary Elders for their particular flockes. Act. 14. 23. & 20. 28.
Lastly there is an vse of these keyes publiquely to be had, and an vse privately: an use of them by one person severally, and an use of them by the whole Church ioyntly, and together: an vse of thē ministeriall, or in office, and an vse of them out of office: but the power of the gospel (which is the keyes) is still one, and the same, notwithanding the divers manner of vsing it.
And this distinction well observed will stop the hole, by which Mr Bernard in his reply, sundry times scapes out (where otherwise he should be vnavoydably taken in Mr Smythes arguments) by taking vantage at, and perverting of a phrase vsed by Mr Sm: which is the ministeriall power of Christ. This ministeriall power Mr S. makes that externall cōmunicated, & delegated power of Christ with and to the Church, serving onelyonly for manifestation and declaration of the remission, or retention of sinnes, opposing ministeriall power in the creature, to that power essentiall, & incommunicable which is inhaerentin Christ and God the creator: but Mr B. on the other side, eyther ignorantly, or deceiptfully, misinterprets the terme Ministeriall, as meant onelyonly of the power in office, opposed to that which is out of office, and so creeps out at this cranny. But with what reason can it be eyther conceived, or suggested that Mr Smyth should affirme, that the body of the Church, or a private brother out of office, should have this power spoken of in office? Thus much to prove that all the pretious promises, Math. 16. were made to Peter in respect of his confession of faith, and so consequently to all others, which succeed him in the same confession, and amongest the rest, the vse of the keyes, though not in the same order, or office with Peter, which was peculiar vntounto him with some few others. It followeth.
First if the keyes of the kingdome of heaven be appropriated vntounto the officers, then can there be no forgivenes of sinnes, nor salvation without officers: for there is no enterance into heaven but by the dore, there is no clyming over any other way, without the key the doore cannot be opened: so then belike if eyther there be no officers in the Church (as it may easily come to passe in some extreame plague, or persecution, (howsoever in England a man may hauehave a Preist for the whisteling) and must needs be in the Churches of Christ in our dayes eyther in their first plā ting, or first calling out of Babylon: for Antichrists masse-preisthood is not essentially Christs true M…nistery) or if the officers †Mat. 23. 13.take away the key of knowledge (as the Scribes & Pharisees did) & will neither enter in themselves, nor suffer them that would, then must the miserable multitude be content to be shut out, and perish eternally, for ought is knowen to the contrary. They hauehave no remedy in this case, no redresse may be had of this evill, no meanes vsed to avoid it. Though the Pope cary with him thowsands to hell, no man may say vntounto him Sir, why do you s…? To admonish the Officers of their sinne, were against common sense that the father should be subiect to his children, the work dominere over the workman, the seeds-man be ordered by the corn, and to excōmunicate them and call new, were intolerable vsurpation of the keyes, this power is given to the chief officers onelyonly, pag. 94. 95. and to separate from them is as intollerable. pag. 88. Miserable were the Lords people if these things were so: but the truth is they are miserable guides that so teach.
2 They which may forgive sins and sinners, save soules, gayne, and turne men vntounto the Lord, to them are the keyes of the kingdome given, by which they open the dore vntounto such, as they thus forgive, gayne, and save: but all these things such as ar… no ministers, may do, as these scriptures (which I entreat the godly reader to consider) do most clearly manifest, Math. 18. 15. 2 Cor. 2. 5. 7. 8. 9. 10. Act. 8. 1. 4. with 11. 19. 20. 21. Iam. 5. 19. 20. 1 Pet. 3. 1. Iude, 22. 23. Erroneous therefore, & derogatory is it to the nature of the gospel, & free donation of Christ, thus to impropriate and ingro… the keyes, whichly common to all Christians in their place and order.
3. Lastly I do affirme with Mr Smyth that the twelve were as yet but disciples, and not actually Apostles. Designed in deed they were to the office of Apostles, but not possessed of it. A man may call such a woman his wife, before they be actually maryed, and such a child his heire, though he be not for the present possessed of a foot of his inheritance, nor like to be before the testators death: and that this was the condition of the twelve, I prove by these reasons.
If the twelve were called to the office of Apostles, Mat. 16. then Christ called men to an office, for which they were altogether vnfit, & vnfurnished, which to imagine were impious against Christ.
Now that they were vtterly vnapt to this office, appeares in these particulars.
First they vvanted that Christian fortitude, and courage, vvhichwhich vvas most needfull for that office.
Secondly, they were ignorant of the nature of Christs kingdom▪ not forecasting his death, nor beleeving his resurrection, vnfurnished also with the gift of tongues, and so vtterly vnable to teach the gentiles, for whose sake they received their commission in a speciall manner, Mat. 16. 21. 22. & 20. 20. 21. & 26. 51. Mark. 16. 11. 14. Luke …4. 21. Act. 2. 1. 2. 3. 4. Mat. …8. 19. Ephe. 3. 5. 6.
2. When Christ ascended on high he gave gifts to men, viz. Apostles, Evangelists, &c. Ephe. 4. 8. 11. And then and not before then was the Church capable of the office of Apostles, who were to preach the gospel to all nations, when the partition wall was broken down betwixt the Iewes & Gentiles, that the gentiles also which were formerly straungers & forreigners, might now be made citizens with the saints, and of the househood of God, Ephe. 2. 12. 19▪
And a… this particular I have now in hand, seemeth to receive confirmation from the last scripture Mr Bernard bringeth for the Apostles commission, which is Mark. 13. 34. where Christ at his departing into a straunge countrey sets his house in order, gives his servants authority and appoints them their work▪ so doth the expositiō & application of the same scripture to the generall purpose (if we cō pare with this place that which he affirmeth in another) argue him that brings it of a mind very vnsound and vnstable.
Here, (as all men see) Mr Bern. allegeth it to prove that the cheif officers onelyonly are by commission from Christ to medle in the publick affaires of the Church, and in particular to redresse things amisse, and to censure offenders: but in his second book being pressedReply vntounto Mr Smith pag. 195. by an argument by Mr Smith taken from this scripture, he fare and …at…y denyes, that the Lord in this place intends to set out any government of the Church at all: and thus compared with himself, he is like nothing l…sse then himself.
Now since Mr B. disclayms this scripture as not intended at all of the goverment of the Church, & that in his 2. & better thoughts, I have no reason to spend much time in answering him. OnelyOnly I can not passe by one frivolous exception, in his reply, against Mr Sm. and another absurd collection of his owne. Where Mr Smyth affirmes, that every servant or disciple in the Church hath authority (and that truely) (if he have the word of God he hath authority, for the word caryes authority with it, wheresoever it goes) Mr B. excepts first that by servants are meant Officers: which as it is true sometimes, so is it otherwise for the most part, espetially in the parables of this kind, Mat. 25. 14. Luk. 19. 12. 13. to which this parable seemeth well to consort: wherin since all have received some good thing, or substance, frō Christ to be dispensed for the good of the rest, all should dilig…tly & faithfully imploy their labour in the same, ever expecting the returne of the mayster, & all & every one of them watching, and the Porter specially, according to that speciall charge, layd vponupon him to watch, ver. 34. 35. 37. but the exception I meane is that by servants cannot be meant the Church, because the house is the Church, and the authority not given to the house, but to the servants in the house, who are to look over others. Mark here, in the case of goverment, the house must needs be the Church, the Church and house are both one, & Christ speaking of the house, or Church meanes the people, excluding the officers: and yet Math. 18. in the case of goverm…t, the officers are in Christs speach the Church, or house (for they are all one) excluding the people. But to the poynt, as the officers are both the Lords †Rom. 1. … Heb. 3. ….servants in his house & parts of the *Heb. 3. 6 1 Pet 2. 5. Gal. 6. 10. Ephe. 2. 10.house and houshould also, so are the people not onelyonly the house or of the house and houshould as in the forenamed scriptures, but “Mat. 25. 14. Luk. 19 12. 13. Rō. 6. 16. 22. Rev. 1. 1. & 7. 3.the Lords servants in his house also.