Of the Power of the Keys, Title page – Preface
OF THE POVVER OF THE KEYES: OR, OF BINDING and LOOSING.
1 COR. 11.31.
foreign.
LONDON, Printed for Richard Royſton, at the Angel in Ivie-lane, 1651.
The Preface.
THat the prime Act of Power enſtated by Chriſt on his Apoſtles, as for the governing of the Church, (and exorciſing or baniſhing all devils out of it) ſo for the effectual performing that great act of Charity to mens ſouls, reducing pertinacious ſinners to repentance, ſhould be ſo either wholly dilapidated, or piteouſly deformed, as to continue in the Church only under one of theſe two notions, either of an empty piece of formality, or of an engine of State, and ſecular contrivance, (the true Chriſtian uſe of ſhaming ſinners into reformation, being well-nigh vaniſhed out of Chriſtendome) might by an alien, or an heathens, much more by the pondering Chriſtian, be conceived very ſtrange and unreaſonable, were it not a title clear, that we are faln into thoſe times of which it was foretold by two Apoſtles, that in theſe laſt dayes, there ſhould come ſcoffers, walking after their own luſts: the Pride and contumacy (which have almoſt become the Genius) of this prophane polluted age, heightning men to an Atheiſtical fearleſſe ſcoffing and ſcorning of all that pretends to work any cures, to lay any reſtraint on them, to rob them of any degree of that licentiouſneſſe, which is become the very religion, and doctrine of ſome (under the diſguiſe of Chriſtian Liberty) and (the Lord be merciful unto us) the practiſe of moſt rankes of Chriſtian Profeſſors. This is the more ſad & wounding a conſideration, becauſe it was antiently reſolved, that Chriſtianity whereever it entered in its purity, did plant all manner of exact and ſtrict conſcientious walking, all humility, meeknes, purity, peaceableneſſe, juſtice, charity, ſobriety, imaginable; that wickednes and diſſolution of manners was to be lookt on as the only hereſie, (and therefore Simon Magus, the Nicolaitans, and Gnoſticks, with other their neereſt followers, that led the Van of hereticks in Epiphanius, are notoriouſly known to have been perſons of the moſt vitious, debauched, libidinous lives) and good life revered as the only orthodox profeſſor ▪ from whence (as nothing can be more conſequent, ſo) I ſhall deſigne to inferre no farther concluſion, then onelyonly this, that they which live ill in the profeſſion of a moſt holy faith, (or farther then ſo, embrace and diſſeminate doctrines which tend to the diſſolution of mens lives, making the good ſpirit of God the author or cheriſher of any of their unchriſtian enterprizes) but eſpecially they that diſcharge and baniſh out of the Church thoſe means which might help to make the generality of Chriſtians better, have the ſpirit of Antichriſt working in them, even when they think themſelves moſt zealouſly buſied in the beating down his kingdom. What thoſe means are which might moſt effectually tend to the amending the lives of Chriſtians, I ſhal need no farther to interpoſe my judgement, then 1. by ſubmitting it to Chriſts, who put the Keyes into the Apoſtles hands, on purpoſe as a means to exemplifie the end of his coming, foreign, Mat. 18.11. to ſave that which was loſt, not to uſurpe authority over the temporal power or ſword, and like an apoplectick palſie-…it foreign, to invade, or ſmite, or diſſolve the ſinews of civil government or peace, (tis a moſt ſacred truth, that the ſpiritual hand hath no manner of juriſdiction, nor was ever believed to have for the firſt 1100 years, over Princes in their temporals; and the compoſition of the Anglican Church moſt perfectly, I had almoſt ſaid, peculiarly acknowledges it) nor again to give an office of ſplendor or grandeur to the Clergie, an authority valuable onelyonly from the ability of hurting others, or magnifying our ſelves over them, (which where it is pretended to, is indeed ſomewhat of the making of the heathen foreign and foreign, that lorded it over Gods heritage, ſerved themſelves, either their purſes, or their ambitions, or their paſſions out of the ſubjects under them) but as Chriſt ſaith, foreign, to adminiſter charitably to them in the matters of the higheſt alloy, the divineſt, valuableſt charity of not ſuffering ſin upon the brother, Levit. 19. And 2. by minding my ſelf and others, what the Apoſtles ſay of this power, that it was given them foreign, to build up the Church of Chriſt by it in general, and in particular foreign, to diſcipline them, whom no fairer means would work on, and teach them not to blaſpheme in words or actions, to work them off from all lees of ſpeculative, but eſpecially of practical Atheiſme. That theſe are the [not weak or carnal weapons of the Churches warfare, but mighty to bring down every ſtrong hold] i. e. the moſt contumacious, ſtout, importunate ſinner, that doth but acknowledge the truth of the Goſpel, I ſhall anon have leiſure to ſhew you. In the mean, the only deſign of this Praeloquium is, to awaken (if it be poſsible) the drouſie world, and quicken them ſo far from the mortified, putrified ſtate of ſinne and ſtupidity, as to be willing but to hearken to Chriſt himſelf when he comes but on a meſſage of mercy to them, to redeem them from iniquity, Tim. 2.14.and purifie to himſelf a poſſeſſed purchaſed people (or the people which he had purchaſed for that one end, that they might be) zealous of good works. If this general propoſal, (ſo pertinaciouſly decried by our actions) might once be thought worth the hearing, then ſure Chriſts peculiar way and method of working this cure, would be thought of ſome uſe and advantage alſo; not lookt on as a meer engine, or artifice of ambitious men, as they cannot be blamed to conceive it, who think it doth any way entrench on thoſe regalities which are placed by God, I moſt willingly profeſſe to believe, far above the reach of any humane authority, ſolo Deo minores; or elſe ſuppoſe it a tyrannizing, or triumphing over the moſt inferiour offender, (he that can take any carnal or ſenſual pleaſure in the exerciſe of thoſe Keyes, in the uſing that ſharp engine of ſurgery, or ever draw it but in meer neceſſary charity, (to edification, and not to deſtruction) is one of the foreign ſonnes of blood, not fit to be admitted on a common Iury, much leſſe advanced to be a ſpiritual Iudge) but as a moſt ſoveraigne medicinal Recipe, that which hath the inſcription of Chriſt on it; not as of a Lord, but as a Ieſus; not as a Law-giver, but as a foreign, a Saviour and a Phyſitian of ſouls. And this peculiar way is the power of binding and looſing, (the ſubject of this enſuing Diſcourſe) which that it may be reſtored to its full vigor in this Church again, and (where ever ſobriety ſhall adviſe) by addition of penitential Canons be reformed or regulated, and being put into the primative Channel, may there be permi…ted to ſhew forth it ſelf in the native purity and brightneſſe, and ſo being ordered according to Gods deſignation, obtain Gods bleſsing to make it effectual to its end, (the almoſt only piece of reformation which this Church of England, as it hath been long, and as yet ſtands eſtabliſhed by Law, may juſtly be thought to ſtand in need of) ſhall be the prayer of him, who profeſſes to love and admire the beauty of this Fabrick, even when it lyes polluted in its blood, and to wiſh no greater bleſsing to its deareſt Friends, or, for whom he daily prayes, moſt implacable Enemies, then (that of old Ba…timaeus for himſelf, Lord that they may receive their ſight) that the ſcales may fall off from all our eyes, that we may ſee and value what is ſo illuſtriouſly conſpicuous, and …ſtimable in it ſelf, and not ſo blear our ſight with the obſervation of the miſcarriages in this kind as not to diſcern or value the deſignation; which, if the abuſes, and exceſſes, and miſtakes (that have crept in in that matter) were timely diſcerned, and removed, and that which is Chriſtian and Apoſtolical revived, and reſtored in prudence and ſobriety, might yet again ſhew the world the uſe of that Prelacy, which is now ſo zealouſly contemned, and recover at once the Order and the Eſtimation of it, ſet more Saints on their knees in petitions for reducing and reſtoring, then ever imployed their hands toward the ſuppreſſing of it. I ſhall no longer need to detain the Reader in his entrance, having no uſe of any popular topick to court, or get advantage on his affections, but deſiring only to treat with his reaſon (as that is elevated by Chriſt) his more noble maſculine faculty, and 1. From the inſtitution of Chriſt, to ſhew him the benefit that will accrew to that better part of him, by continuing within ſubjection to this government: and 2. By the peculiarity of the Fabrick of this excellent (yet eſtabliſht) Church of England, to challenge the moſt ſharp-ſighted oppoſition to ſhew where the due execution of this power according to Law can provoke him to any thing, but charity and gratitude, both to the Saviour that deſigned, and to the Prelate that is his Angel in conveying this ſeaſonable mercy to him; and more generally, where, or in what point of conjunction, or motion, it can any way enterfere, or diſturbe the civil intereſt. Which it would be hard to affirm of any other national Church in Europe, which hath any power either of repreſsing hereticks, or of reforming, or but of ſhaming notorious offenders, left in it. The Lord grant us unprejudicate honeſt hearts to judge uprightly of it, and every one of us, that foreign, pretious ornament, 1 Pet. 3.4. (in ſtead of that foreign, that bravery of hell in Macarius, that the proud is ſo well pleaſed with) I mean that meekneſſe and quietneſſe of ſpirit, to think ſome others may poſſibly diſcern betwixt good and evil, as well as our ſelves; and when that prayer is once heard, I ſhal then ſuppoſe that foreign that hath given Themiſtocles the foreign or preheminence over his fellows in the judgement of all poſterity, (viz. that every man named him next after himſelf) will certainly end the preſent Church-controverſie of theſe ſad times. A moderate Epiſcopacy, with a ſtanding aſſiſtant Presbytery, and *Vid. Con. of preſent uſe concern. change of Church-gover pag. 16.every of thoſe aſsigned his ful task and province of employment alſo) being the onelyonly fourth, which as it will certainly ſatisfie the deſires of thoſe whoſe pretenſions are regular and moderate, (having by their ſtudy of learning & Chriſtianity attained to ſome meaſure of that grace which Ariſtonymus of old recites among the benefits of Philoſophy, foreign) craving nothing more, and in many things leſſe then the ſtanding Laws of the Land allow them, ſo will it appear to be that which all other parties can beſt tolerate, and which next himſelf, both Presbyterian, and Independent, and Eraſtian will make no queſtion to chuſe and prefer before any of the other pretenders.
This, I conceive, is not by me magiſterially dictated, but already demonſtrated à poſteriori, by the experience which the few laſt moneths have yeelded us, ſince the pretenſions of the Prelacy grew weaker, and of the other three more flattering and hopeful one againſt the other. Where in every turn of the trembling motion, that which hath feared moſt to be ſupplanted by either of the other pretenders, hath been content to acknowledge, that their coſt and induſtry in the eradication of Prelacy, is not likely to be rewarded in this life, but with ſorer preſſures, or more dangerous looſneſſe, then that which formerly they had mourned under. And for a demonſtration à priori. I ſuppoſe it ſufficient, if it be but calmely conſidered, that the ſeveral excellencies of the other three, by which they ſet themſelves out amiable and deſirable to admirer… or followers, (the Presbyterians ſharpneſſe and ſeverity againſt all ignorance and ſin, the Independent zeale againſt mixt Congregations, and the Eraſtians care that the civil power may not be entrencht on, and that they that might receive benefit by the Word and Sacrament, ſhould by no means be interdicted the uſe of them) may all and each of them be found (at leaſt, as in mixture, refracted &) compounded in this fourth: Which to ſhew particularly, would require a length beyond the bounds of this Preface, and on that civility to the Reader, it is now omitted, as alſo that I may not ſeem to have miſtaken the point of the preſent controverſie; which certainly among the quickeſt ſharpeſt deſigners or managers of it, is not, what are the uſes and excellencies of this power, but what the propereſt ſeat, who the fitteſt to be intruſted with it.
One thing yet more there is, which in this matter will deſerve to be conſidered, viz. the Conſcience of Our Sovereigne, in order both to our common duty to Him, and to an honourable and durable peace, toward which how neer ſoever we conceive our ſelves advanced by providence, we cannot reaſonably expect the ſure bleſſing of God, to conſummate and crown our hopes, if we doe not foreign in the Apoſtles phraſe, i. e. uſe all the expedients, that any ambitious man would employ to the attaining his worldly deſigne, I mean, all that prudence will ſuggeſt, and ſober Chriſtian conſcience not reject, to the making up a happy compliance with him; in a word, if we do not by all moderate lawfull means love and follow peace, and conſider them who have the legal power over us.
O that wee would know, at leaſt in this our day, the things belonging to our peace, before that fatal voice go out, But now are they hid from your eyes.
Of the Power of the Keyes: OR, Of Binding and Looſing.
FOr the clear ſtating of this point, there is but one Method ſeaſonable, (becauſe but one aſteriſme that hath any powerful influence upon it) the conjunction of the ſeverall paſſages in the New Teſtament about the donation and exerciſe of this power. For in matters of Chriſts inſtitution, which have no foundation in the Law of Nature, it muſt needs be improper for reaſon to interpoſe and aſſert, or define what that accounts moſt agreeable, (for that is to ſubject to our tribunal, not the acts of his juſtice, which God hath been willing to yeild us, Iſa. 5.3. and Ezek. 18.25. and in them to appeal to our own reaſon, but the acts of his wiſdome, (for ſuch are all his inſtitutions) which God will not allow us to judge, or diſpute, Rom. 9.20.) any farther then by diſcourſe to conclude from the context, and words of that inſtitution, what is moſt agreeable to the importance of thoſe words, and by way of advice to direct us to compare our conceipts with the doctrines of thoſe, who were neareſt to the times of that inſtitution, and might probably know more of it (and be more inſtrumental to us for the deciding any difficulty) then thoſe that being farther removed, look on at that greater diſtance. And therefore, as in the buſineſſe of the Sacrament of the Lords Supper, the ſureſt courſe to compoſe the controverſies, and ſatisfie the ſcruples of men in that point, were to reduce it to its principles, and to reſolve by conſent to aſſert no more in that point (as matter of faith at leaſt) then might be naturally and infallibly concluded from the places of Scripture concerning the inſtitution, uſe, and nature of that Sacrament, or the antient primitive underſtanding of thoſe places, and naturall deductions from them (for the reducing of which operation to practice,Pract. Cat. l. 6. an attempt hath been made in another place) ſo will it be the moſt probable towardly courſe, I conceive, leaſt ſubject to any dangerous miſtake, to reſolve and obſerve in this buſineſſe.