The Keys of the Kingdom of Heaven, Tract · Chapter 2 – Chapter 3
CHAP. II. Of the Diſtribution of the Keys, and their power, or of the ſeverall ſorts thereof.
THe ordinary Diſtribution of the keys is wont to be thus delivered. There is
clavis 1. Scientiae, A key of knowledge, and a
clavis 2. Poteſtatis, key of power:
and the key of power is
1. Ordinis, Either a key of order, or a key of
2. Juriſdictionis, Juriſdiction.
This diſtribution though it goe for current both amongſt Proteſtants and Papiſts, yet wee crave leave to expreſſe, what in it doth not fully ſatisfie us. Foure things in it ſeeme defective to us: 1. That any key of the kingdome of heaven ſhould be left without power. For here in this diſtribution, the key of knowledge is contradiſtinguiſhed from a key of power.
2. There is a reall defect in omitting an integrall part of the keys, which is that key of power or liberty, which belongeth to the Church it ſelf. But no marvell, though the Popiſh Clergie omitted it, who have oppreſſed all Church-libertie: and Proteſtant Churches, having recovered the libertie of preaching the Goſpel, and miniſtery of the Sacraments, have been well ſatisfied therewith, ſo as ſome of them have looked no farther, nor ſo much as diſcerned their defect of Church-power, or liberty due unto them in point of diſcipline: and others finding themſelves wronged in withholding a key or power, which belongs to them, have wreſted to themſelves an undue power, which belongs not to them, the key of authority.
3. There is another defect in the Diſtribution, in dividing the key of order from the key of Juriſdiction: of purpoſe to make way for the power of Chancellours and Commiſſaries in foro exteriori: who though they want the key of order, (having never entred into holy orders, as they are called, or at moſt into the order of Deacons onelyonly, whereof our Lord ſpake nothing touching Juriſdiction) yet they have been inveſted with Juriſdiction, yea, and more then miniſteriall authoritie, even above thoſe Elders who labour in word and doctrine: By this ſacrilegious breach of order (which hath been as it were the breaking of the Files and Ranks in an Armie) Satan hath routed and ruined a great part of the libertie and puritie of Churches, and of all the Ordinances of Chriſt in them.
4. A fourth defect (but yet the leaſt, which we obſerve in this diſtribution) is, that order is appropriated to the Officers of the Church onelyonly. For though wee be far from allowing that ſacrilegious uſurpation of the Miniſters office, which we heare of (to our griefe) to be practiſed in ſome places, that private Chriſtians ordinarily take upon them to preach the Goſpel publickly, and to miniſter Sacraments: Yet we put a difference between Office and Order. Office we looke at as peculiar to thoſe, who are ſet apart for ſome peculiar function in the Church, who are either Elders or Deacons. But order (ſpeaking of Church-order properly taken) is common to all the members of the Church, whether Officers or private brethren. There is an order as well in them that are ſubject, as in them that rule. There is a foreign as well foreign, as foreign. The maid in Athenaeus is ſaid foreign, as well as her Miſtreſſe. Yet if any man be willing to make office and order aequipollent, we will not contend about words, ſo there be no erroneous apprehenſion wrapt into the matter.
To come therefore to ſuch a diſtribution of the keyes as is more ſuitable to Scripture phraſe. For it becomes true Iſraelites rather to ſpeak the language of Canaan, then the language of Aſhdod.
When Paul beheld, and rejoyced to behold, how the Church of Coloſſe had received the Lord Ieſus, and walked in him; he ſummeth up all their Church eſtate, to wit, their beautie and power, in theſe two, Faith and order, Col. 2.5, 6.
There is therefore a key of Faith, and a key of Order.
The key of Faith, is the ſame which the Lord Ieſus calleth the key of knowledge, Luke 11.52. and which he complaineth, the Lawyers had taken away. Now that key of knowledge Chriſt ſpeaketh of, was ſuch, that if it had not been taken away, they that had it, had power by it to enter into the kingdom of heaven themſelves, and it may be to open the doore to others, to enter alſo. Now ſuch a knowledge, whereby a man hath power to enter into heaven, is onelyonly faith, which is often therefore called knowledge, as Iſa. 53.11. By the knowledge of him ſhall my righteous ſervant juſtifie many: that is, by the faith of Chriſt. And Ioh. 17.3. This is eternall life to know thee: that is, to beleeve on thee. This key therefore, the key of knowledge, (ſaving knowledge) or which is all one, the key of faith, is common to all beleevers. A faithfull ſoul knowing the Scriptures, and Chriſt in them, receiveth Chriſt, and entreth through him into the kingdom of heaven, both here, and hereafter. Here he entreth into a ſtate of grace through faith*Heb. 4.3.: and by the profeſſion of his faith, he entreth alſo into the fellowſhip of the Church (which is the kingdom of heaven upon earth:) and by the ſame faith, as he beleeveth to juſtification, ſo he maketh confeſſion to ſalvation, which is perfected in the kingdom of glory. Rom. 10.10.
The key of Order is the power whereby every member of the Church walketh orderly himſelf, according to his place in the Church, and helpeth his brethren, to walk orderly alſo.
It was that which the Apoſtles and Elders called upon Paul, ſo to carrie himſelf before the Jews in the Temple, that he might make it appear to all men that he walked orderly. (Act. 21.18.24.) Orderly, to wit, according to the orders of the Iewiſh Church, with whom he then converſed. And it was the commandment which Paul gave to the whole Church of Theſſalonica, and to all the members of it, to withdraw themſelves from every brother that walketh diſorderly, 2 Theſ. 3.6. This their withdrawing from him that walked diſorderly, was the exerciſe of their key of order. And it was a like exerciſe of the ſame key of order, when he requireth the Brethren to warne the unruly, which is, (in the originall) the ſame word, to admoniſh the diſorderly: 1 Theſ. 5.14. And this key of order (to wit, order underſtood in this ſenſe) is common to all the members of the Church, whether Elders or brethren.
Furthermore, of Order there be two keyes: a key of power, or intereſt: And the key of Authority or Rule. The firſt of theſe is termed in the Scriptures, Liberty: So diſtinguiſhing it from that part of Rule and Authority in the officers of the Church. We ſpeak not here of that ſpirituall liberty, whether of impunitie, whereby the children of God are ſet free by the blood of Chriſt from Satan, hell, bondage of ſin, curſe of the Morall Law, and ſervice of the Ceremoniall Law: nor of immunitie whereby we have power to be called the ſons of God, to come boldly unto the throne of grace in prayer, and as heirs of glory, to look for our inheritance in light: but of that externall libertie, or intereſt which Chriſt alſo hath purchaſed for his people, as libertie to enter into the fellowſhip of his Church, libertie to chuſe and call well gifted men to office in that his Church: libertie to partake in Sacraments, or ſeals of the Covenant of the Churchs libertie and intereſt to joyn with officers in the due cenſure of offenders, and the like. This libertie and the acts thereof, are often exemplified in the Acts of the Apoſtles: and the Apoſtle Paul calleth it expreſly by the name of libertie. Brethren (ſaith he) you have been called unto LIBERTY, onelyonly uſe not your liberty as an occaſion to the fleſh, but by love ſerve one another. Galath. 5.13. that the Apoſtle by that libertie meaneth Church libertie or power in ordering Church affaires, will evidently appeare, if we conſult with the context, rather then with Commenters. For the Apoſtle having ſpent the former part of the Epiſtle, partly in the confirmation of his calling, partly in diſputation againſt juſtification by the works of the Law, to the end of v. 8. of Chap. 5. in the ninth Verſe he deſcendeth not to exhort unto bonos mores in generall, (as uſually Commenters take it) but to inſtruct in Church Diſcipline, in which he giveth three or foure directions to the tenth v. of Chap. 6.
1 Touching the cenſure of thoſe corrupt Teachers; who had perverted and troubled them with that corrupt Doctrine of juſtification by works. Chap. 5. ver. 9. to the end of the Chapter.
2. Touching the gentle admonition and reſtoring of a brother fallen by infirmitie, Chap. 6. ver. 1. to 5.
3. Touching the maintenance of their Miniſters, ver. 6, 7, 8. and beneficence to others, ver. 9, 10.
Touching the firſt, the cenſure of their corrupt teachers. 1 He layeth for the ground of it (that which himſelf gave for the ground of the excommunication of the inceſtuous Corinth, 1 Cor. 5.6.) A little leaven leaveneth the whole lump. verſ. 9. 2 He preſumeth the Church will be of the ſame mind with him, and concur in the cenſure of him that troubled them with corrupt doctrine, v. 10. (from fellowſhip with which corrupt doctrine he cleareth himſelf, v. 11.) 3 He proceedeth to declare, what cenſure he wiſheth might be diſpenſed againſt him, and the reſt of thoſe corrupt teachers. I would (ſaith he) they were even cut off that trouble you: cut off, to wit, by excommunication, ver. 12. Now leſt it ſhould be objected by the brethren of the Church: But what power have we to cut them off? The Apoſtle anſwereth, they have a power and libertie (to wit, to joyn with the ſounder part of the Presbyterie, in caſting them out, or cutting them off:) For brethren (ſaith he) you are called unto liberty.
If it ſhould be further objected, Yea, but give the people this power and libertie in ſome caſes, either to caſt off their teachers, or to cut them off, the people will ſoon take advantage to abuſe this libertie unto much carnall licentiouſneſſe. The Apoſtle preventeth that with a word of wholſome counſell: Brethren (ſaith he) you have been called unto libertie: onelyonly uſe not your libertie as an occaſion to the fleſh, but by love ſerve one another, v. 13. and thereupon ſeaſonably purſueth this counſell with a caveat to beware of abuſing this liberty to carnall contention, (an uſuall diſeaſe of popular liberty) and withall dehorteth them from all other fruits of the fleſh, to the end of the Chapter.
Evident therefore it is, that there is a key of power or libertie given to the Church (to the Brethren with the Elders) as to open a doore of entrance to the Miniſters calling; ſo to ſhut the doore of entrance againſt them in ſome caſes, as when through corrupt and pernicious doctrine, they turn from Shepherds to become ravenous wolves.
Having ſpoken then of that firſt key of order, namely, the key of power, (in a more large ſenſe) or liberty in the Church, there remaineth the other key of order, which is the key of Authority or of Rule, in a more ſtrict ſenſe, which is in the Elders of the Church.
Authoritie is a morall power, in a ſuperiour order (or ſtate) binding or releaſing an inferious in point of ſubjection.
This key when it was promiſed to Peter, Matth. 16.19. and given to him with the reſt of the Apoſtles, Ioh. 20.23. they thereby had power to bind and looſe: and it is the ſame Authority which is given to their ſucceſſours the Elders whereby they are called to feed and rule the Church of God, as the Apoſtles had done before them. Act. 20.28. And indeed by opening and applying the Law (the ſpirit of bondage accompanying the ſame) they bind ſinners under the curſe, and their conſciences under guilt of ſin, and fear of wrath, and ſhut the kingdom of heaven againſt them. And by opening and applying the Goſpel (the Spirit of Adoption accompanying the ſame) they remit ſin, and looſe the conſciences of beleeving repenting ſouls from guilt of ſin, and open to them the doores of heaven. By vertue of this key, as they preach with all authoritie, not onelyonly the doctrine of the Law, but alſo the Covenant of the Goſpel; ſo they adminiſter the ſeals thereof, Baptiſme, and the Lords Supper. By virtue alſo of this key, they with the Church do bind an obſtinate offender under excommunication, Matth. 18.17, 18. and releaſe, and forgive him upon his repentance. 2 Cor. 2.7.
This Diſtribution of the keyes, and ſo of ſpirituall power, in the things of Chriſts kingdom we have received from the Scripture. But if any men out of love to Antiquitie, do rather affect to keep to the terms of the former more ancient Diſtribution (as there be who are as loath to change Antiquos terminos verborum, as agrorum) we would not ſtick upon the words rightly explained, out of deſire both to judge and ſpeak the ſame things with fellow-brethren. OnelyOnly then let them allow ſome ſpirituall power to the key of knowledge, though not Church-power. And in Church power let them put in as well a key of liberty, that is, a power and priviledge of intereſt, as a key of Authoritie. And by their key of order, as they do underſtand the key of office, ſo let them not divide from it the key of juriſdiction (for Chriſt hath given no juriſdiction, but to whom he hath given office) and ſo we willingly conſent with them.
CHAP. III. Of the ſubject of the power of the keyes, to whom they are committed: and firſt of the key of knowledge, and Order.
AS the keyes of the kingdom of heaven be divers, ſo are the ſubjects to whom they are committed, divers: as in the naturall body, diverſitie of functions belongeth to diverſity of members.
1. The key of knowledge (or which is all one, the key of Faith) belongeth to all the faithfull, whether joyned to any particular Church or no. As in the primitive times, men of grown yeers were firſt called and converted to the faith, before they were received into the Church: And even now an Indian or Pagan may not be received into the Church, till he have firſt received the faith, and have made profeſſion of it before the Lord, and the Church: which argueth, that the key of knowledge is given not onelyonly to the Church, but to ſome before they enter into the Church. And yet to Chriſtians for the Churches ſake: that they who receive this grace of faith, by it may receive Chriſt and his benefits, and therewith may receive alſo this priviledge, to find an open doore ſet before them, to enter into the fellowſhip of the Church.
2. The key of order (ſpeaking as we do of Church order, as Paul doth, Col. 2.5.) belongeth to all ſuch, who are in Church order, whether Elders or Brethren. For though Elders be in a ſuperiour order, by reaſon of their office, yet the brethren (over whom the Elders are made Overſeers and Rulers) they ſtand alſo in an order, even in orderly ſubjection, according to the order of the Goſpel. It is true, every faithful ſoul that hath received a key of knowledge, is bound to watch over his neighbours ſoul, as his own, and to admoniſh him of his ſin, unleſſe he be a ſcorner: but this he doth, Non ratione ordinis, ſed intuitu charitatis: not by vertue of a ſtate of order which he is in (till in Church fellowſhip) but as of common Chriſtian love and charitie. But every faithfull Chriſtian who ſtandeth in Church order is bound to do the ſame, as well reſpectu ordinis, as intuitu charitatis, by virtue of that royall Law, not onelyonly of love, but of Church order, Matth. 18.15, 16, 17. whereby if his brother who offended him, do not hearken to his conviction and admonition, he is then according to order, to proceed further, taking one or two with him: and if the offender refuſe to hear them alſo, then he is by order to tell the Church, and afterwards walk towards him, as God ſhall direct the Church to order it.