IMPRIMATUR Geo. Thorp R mo in C. P. D. D no. Gulielmo Archiep. Cant. a Sacris Domesticis Nov. 4th 1678. THE FOUNDATION OF Popery Shaken OR THE Bishop of ROME'S Supremacy Opposed IN A SERMON UPON MATTH XVI 18 19. By William Cade M. A. and Priest of the Church of ENGLAND LONDON Printed by T.M. for Robert Clavel at the Signe of the Peacock in St. Paul's-Church-yard 1678. ERRORS of the PRESS PAge 5. line 11. for for read of p. 8. l. 7. f. or r. and p. 10. l. 9. r. Apostle ibid. l. 12. r. Labours p. 21. l. 24. r. Aethiopia TO Mr. Edward Muns OF CLAPHAM IN THE County of SVRREY Gent. Honoured Sir A Reverend Clergy-Man of the Church of England affirms That when the Publick Maintenance of any Tenet will bring the utmost Hazard upon a Man 's Life or Fortune and there be a necessity that that Doctrine should be propagated Then to be silent upon any Worldly Conceits of Honour Profit or present Safety is a Breach of Christian Duty or at least it argues a Cowardize unbecoming One that hath not only Listed himself under Christ's Banners but hath undertaken the Charge of his Flock which he must not Desert when the Wolfe approaches I do not hence urge a Necessity of Printing this Sermon or that every Church-Man is obliged to declare his Judgement concerning the Subject treated of in it But I would have it rather Received as an Excuse for the Publishing this Discourse to which I was not only Invited but Commanded by some that heard it Preached who were likewise instant in the fore-going Argument I cannot presume it will do that Service which those Friends in Kindness seemed to imagine Whatever their Motive was to the Publication Obedience to their Commands and Complyance with their Desires were mine It was not designed neither can a Sermon be thought to be a full Treatise and a sufficient Confutation to the Church of Rome in that particular Matter I am satisfyed if it give but Hints to those that have time to look more into the Subject and supply the Wants of those that have not Leisure and Opportunity to do so When the Church is set on Fire and like to be consumed in the Flames 't is enough for me if I can bring but one Drop of Water towards the quenching it When the Fence is broken down and the Vine that God's own Right Hand hath Planted amongst us is like to be Trodden down by the Wild Boar of the Forrest I am not so vain as to think I am able to Repair it I only discover my Willingness by putting to my Helping Hand Tho all Divisions are Destructive to the Church of England yet the Popish Faction seems to tend directly to its Ruin as being formed under one Head and having a more United Interest than any other Would the other Parties consider how much they assist the Papists in Rending and Dividing our Church would they be sensible how much our own Divisions Encourage the Foe they would no longer for a few slight Circumstances stand at Variance with their Mother Church but would Unite against the Common Enemy It is a Maxime in their Politicks Divide Impera which all our Separations help them to put into Practice And 't is to be feared that we have more Cause to Fear than the Jews had That the Romans will come and take away our Place and Nation For as that Party is Inconsiderable to us were we United so 't is very Dangerous by our Divisions It is Courage not to Fear and Prudence not to Slight an Enemy 'T is to be feared That if we thus go on Tacitus's Observation of the Britains will be very Applicable to us at this juncture That their Differences at Home not suffering them to Unite they were all Overcome by the Romans Dum Singuli pugnabant Omnes vincebantur And we know who said A Kingdom or House divided against it self cannot stand When the Enemy is before the Gates and sets up His Batteries against our Walls Whoever opens a Postern or pulls down our Inward Fortifications does more Mischief to us than we can apprehend from the Foe Without Were our Jerusalem a City at Unity within it self we need not fear the Armies of the Baylonians Sir While an Honest Zeal to the Church was thus prevailing with me to publish this Sermon I more willingly complyed there-with as laying hold of it as a Means of owning to the World what high Obligations have been laid on me by your Generous and Bountifull Hand A Private Gratitude would no longer content me when I had an Opportunity of making it Publick If You accept of these my first Endeavours I shall not much value the Opinion of Others nor fear the Censures of an Envious World The Present is indeed Mean like all the Returns of the Poor to their Benefactours But I hope it will be accepted as coming from an Humble and Thankful Heart You have a just Right and Title not only to the Author but to whatever shall be produced by him as being the onely Person to whom he owes all the Advantages of his Education There are other Reasons that render this Your Due who are so constant to your Profession and even in Clapham are so Zealous for the Church of England May You Live long to see Her Flourish and Tread down all her Enemies You saw Her once under a Cloud and even then she Gloried in the Cross and by Her Patience in Sufferings triumpht over her Persecutors May She now Exalt Her-self in the midst of her Adversaries round about Her and become as She is the Glory of the Protestant Religion so a Terror to the Church of Rome And may You long continue a Faithful Member of Her here while She is Militant that You may be a part of Her when She shall be Triumphant This is the Prayer of Honoured Sir Your most Obedient Kinsman and Humble Servant William Cade THE Foundation Shaken OR The Popes Supremacy Opposed Mat. xvi 18 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I say unto thee thou art Peter and upon this Rock will I Build my Church and the Gates of Hell shall not prevail against it And I will give unto thee the Keyes of the Kingdom of Heaven And whatsoever thou shalt Bind on Earth shall be bound in Heaven And whatsoever thou shalt Loose on Earth shall be Loosed in Heaven THat this Text is perverted for the Maintenance of the Pope's Supremacy over the whole Christian Church as being grounded on two weak Foundations The One That St. Peter is hereby constituted Oecumenical Pastor The Other That the Bishop of Rome is herein St. Peters Successor and enjoys all his supposed Priviledges is so Notoriously Known that having but read the Words I am concerned to vindicate them from that perverted sense and to discover the full meaning and design of the place whereby I shall wrest this Scripture out of their Hands and
of the Church is not given but promised The Church is said to be built when it is Gathered Fed Taught and Ruled and when any Member is anew added to it or reconciled But in all this manner of building or gathering the Faithful into one Sheepfold The other Pastors are VVorkmen and wise Architects but Peter the Master of the Family the rest are Pillars Peter the Foundation on which they rely He allows Christ to be called in Scripture a Rock and therefore when he went away he left St. Peter his Successor and gave him the same Name because he was to be the Father and Prince of the Church even such a Foundation of it against which the Gates of Hell should not prevail Then he adds that by the Keys Christ gave the fulness of all Ecclesiastical Power only to St. Peter VVhich Power is to open and shut the Kingdom of Heaven whether by it is meant Life Eternal or the Communion of the Militant Church VVhich power of the Keys is greater as given to St. Peter than to the rest of the Apostles The power of binding and loosing is a partial and inferior Power which they have but his is to Govern to Teach to Dispose and Exercise all things which belong to the Office of General Pastor For as a King in his Kingdome hath the Sword given to him alone but he commits the use of it to Inferior Magistrates so St. Peter hath the Power of the Keys commited to him properly and principally but transfers the use of them in some inferior manner to Pastors of a lower Rank that are substituted by him In the Remish Translation that we may observe how great stress they put upon these words they are decyphered in a distinct Character and are rendred remarkable by being appointed the Gospel for so many Festivals as for St. Peter's day for the Cathedra Petri Romae Jan. 18. Antiochiae Feb. 22. for the Feast of Petri ad Vincula Aug. 1. and on the day of the Creation and Coronation of the Pope and on the Anniversary thereof What is to be found in their Annotations more than what the Gentlemen already named have hinted is not much Only they are angry with the English Translators for not rendring the words thus Thou art a Rock and upon this Rock or Thou art Peter or Upon this Peter I will build my Church VVhich if it be a fault is likewise to be found in their so much adored vulgar Translation In the Exposition of the Keys they enlarge St. Peter's Power by ascribing to him the Authority and Chair of Doctrine Knowledg Judgment and Discretion between true and false Doctrine The height of Government the power of making Laws of calling Councils of the principal Voice in them of Confirming them of making Canons and wholsome Decrees of Abrogating the contrary of Ordaining Bishops and Pastors or deposing or suspending them finally the Power to dispense the Goods of the Church both Spiritual and Temporal and therefore by the Name of Keyes is given that Super-eminent Power which is called in respect of the Power granted to other Apostles Bishops and Pastors plenitudo Potestatis fulness of Power This is that Exposition on which the Advocates for the Popes Supremacy lay so great stress that they can by no means afford us any other it is the grand support of the Holy Chair the very bottom of all Papal Authority for on whatever Rock other parts of the Christian Church are founded yet this we are assured of that the Roman is built upon this and the greatness of it's Bishop must sink if we take away this only Prop of it By such meanes are the Waters of Life troubled but not by good Angels not to heal the VVounds and make up the breaches of the Church but to vex and widen them and when the Fountain is rendred so muddy we must expect nothing but putrid streams It is a great Argument of a sinking Cause when men catch at Straws for their support And we may conclude that the Scriptures are altogether silent in their Cause when upon this one Foundation they raise so many Structures as the Supremacy of the Pope the Infallibility and Visibility of their Church and the Power of Indulgences All which must of necessity fall to the Ground if the Rock on which they be Built be removed II. As it is certainly in our following Exposition the second thing propos'd whereby the Scriptures shall be so far vindicated from the sense already put on them to which they are rackt that they shall speak in their own proper Language and in it deliver Truth openly and clearly There are as you remember several Opinions concerning the Rock in the Text. The first whereof is that Peter is the Rock which because Bellarmine proves by the Authority of some Fathers I shall take off their Testimony The Authorities are St. Cyril lib. 2. cap. 12. com in Jo. That upon Peter as on a firm Rock his Church should be built The Next is St. Hilary In hunc Locum Oh happy Foundation of the Church in imposing thy new Name c. The last is St. Basil lib. de poenit Tho Peter be a Rock yet he is not a Rock as Christ is For Christ is the true and unmoveable Rock of himself Peter is unmovable by Christ the Rock Now we confess with Cyril Hilary and Basil that Peter was a Stone designed for the Foundation of the Church but so as all the Apostles are Stones upon which the Church is Builded Rev. 21.14 And though we are taught by the Apostles 1 Cor. 3.11 That other Foundation can no man lay than that is laid which is Jesus Christ Yet we do not exclude the Ministery and Laborers of his Apostles whom also we acknowledg to be Stones and Foundations of his Church not in respect of their Persons but of their Heavenly Doctrine whereby they became with the Prophets the Foundation Jesus Christ being the Corner Stone Ephes 2.20 So that we can safely allow that Peter may be stiled the Rock on which the Church is built if we take it in a qualified and Secundary sense He is that Apostle on whom in the Planting of the Church as on a chief stone in the Building there is great stress and weight laid He was already one of the most considerable Disciples of Christ sharing with James and John in many signal Favors which others enjoyed not He twice made Confession with greatest Alacrity and firmest boldness of Christ's being the Messias and the Son of God He first made known both to Jews and Gentiles the Truth of that which he here professes that Jesus is the Christ And as amongst the Hebrews all the Levites were in a common Notion of this Phrase called Stones of the Temple so he is called by way of Excellence such a Stone as relying on the Corner Stone was with the Rest of the Apostles a principal Stone in the Building of Christ yet not so as excluding
render it Unserviceable to their Cause And this I shall endeavour to do by this following Method I. I shall propose the Interpretation which the Advocates for the Pope's Supremacy put on these Words II. I shall give the True Sense of the Words and explain the meaning of every particular Phrase in the Text and thereby Answer all that is material in their Interpretation III. I shall consider the Power Authority and Priviledges hereby conferred on St. Peter which are either 1. Extraordinary or Personal 2. Ordinary or to be derived down to his Successors in which latter Branch I shall endeavour to Refute the Supremacy of the Pope as it is pretendedly Supported thereby I. I begin with the Romish Gloss and Interpretation Cajetan in locum The first I meet with is Cardinal Cajetan's literal Exposition In which we need not doubt to find the Doctrine of the Roman Church since he professes in his Epistle to Pope Clement the 7th that he submits it to the Apostolical Seat and that he accounts it not safe to Write any thing but what agrees thereto Thou Art sayes he and not only art Called a Rock and to this purpose thou art such that thou maist be the Foundation of the Church And the Pronoun This shews the Rock of which it is spoken for of no other is it said either Before or After that it is a Rock but of Peter As if Christ had plainly said Thou art a Rock and upon this Rock I will lay the Foundation of my Church Whereby he promises the Government of his Church to Peter since he was to be the same in the Church as the Foundation is in the Building So that Christ appointed his Church to be Supported and Susteined upon the Strength of St. Peter's Seat Against which the Gates of Hell should not prevail But he proceeds I will give thee Now he promises after his Resurrection he gave as Joh. 21.15 c. Feed my Sheep Which Text whether it prove what it is produced for it is not my Business at present to enquire Upon the Word Keyes he tells us That Christ by many Metaphors describes and explains the Supremacy of Peter As before by the Foundation in a Building so now by the Resemblances of Keyes For it is observable That when Princes come first to their Crowns or by Conquest gain new Towns the Keys are presented to them in Acknowledgment of their Supreme Authority In Conformity to which Custome Christ promises That he will give Peter the Keyes and thereby the Primacy in his Church And he adds That it is said Keyes in the Plural Number because the Supream Power consists of two things One is the Power of Discerning Judging and Defining those Things that belong to the Kingdom of Heaven and this is called The Key of Knowledge The Other is the Power of Doing and Executing what is so Defined and this is called The Key of Power What follows concerning the Kingdom of Heaven limits St. Peter's Power to Spirituals not admitting it in Temporals unless in Ordine ad Spiritualia As his Note afterwards upon Super Terram denyes St. Peter to have any Authority in Purgatory But these things concern not us let them Dispute them amongst themselves The next Assertor of St. Peter's Supremacy and consequently a Corrupter of this Text Bell. de Pont. Rom. cap. x. c. is Bellarmine who when he had concluded that Monarchy is the best sort of Government in the Church as indeed it is if all things be subjected to the Scepter of Christ proceeds to prove That St. Peter had this Power committed to him by this Place For sayes he this Power is delivered to him by this Double Metaphor The First is of a Foundation because the same as a Foundation is to the Edifice that the Head is to the Body a Governour to his City a King to his Subjects and a Father of a Family to his House The other Metaphor of Keys signifies thus much That to whomsoever the Keys are delivered the same is appointed King or Governour of the City who may Admit or Exclude whom he pleases And he very peremptorily calls them Hereticks who will not grant Peter to be the Rock nor by the Metaphors of the Foundation and of the Keys will allow Chief and Soveraign Ecclesiastical Authority to be given Concerning the Rock he sayes There are Four Opinions The First that of the Catholicks as they call themselves excluding us That it is Peter not as a Particular Person but as Pastor and Head of the Church The Second is Erasmus his That the Rock is every Faithful Christian The Third is Calvin's That the Rock is Christ The Fourth is Luther's That the Rock is the Faith of Peter and the Confession that he but now made As a Proof for the First of these he tells us That Cephas in the Syriack is Peter and a Rock too In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie the same thing In Confirmation of it also he brings the Testimony of many Fathers whose Sense is so agreeable to the Protestant Doctrine That the Romish Cause is quite destroyed if they may be Judges as in due Place shall be seen I am not so much concerned for Erasmus's Opinion as to enter the Lists for it But let it pass with the same Remark that Bellarmine doth That if every Christian were the Foundation where were the Building When I come to give the true Meaning of my Text I shall shew that both Calvin's and Luther's Sense may be admitted And that either of Them is a safer and truer Exposition of this Text than what they produce and doth stand Confirmed by the Authority of Antient Doctors The Cardinal understands by the Power of the Keys Supreme Power over all the Church which he endeavours to prove out of Isaiah 22.22 The Key of the House of David will I lay upon his Shoulder So he shall Open and none shall Shut and he shall Shut and none shall Open. This Power he sayes is so given to St. Peter as not to be kept by him alone but to be transferred to other Pastors by his Authority But as to the Extent of the Power of the Keys it is not agreed upon betwixt Cajetan Bellarmine The latter of which quarrels with the Other for saying That the Keys of the Kingdom of Heaven are not the same thing with the Power of Binding and Loosing But that the Keys contain something beside Order and Jurisdiction Which Distinction as Bellarmine observes is more Subtle than True What is wanting in these two Cardinals for the support of St. Peters Primacy is supply'd by Stapleton and the Rhemish Interpreters to consider whose Glosses I now proceed In these words says Stapleton Upon this Rock will I build my Church Christ declares the Reason why he gave Simon the Name of Peter because he was to be the Rock on which the whole Church was to be Built The building
the rest of the Apostles from that Priviledge as is already said and shall be in its place proved Now should we grant as in this sense we may without any prejudice to our own Cause That St. Peter is the Rock on which the Church is built yet it availes the Gentlemen of Rome but little towards the Maintenance of their pretended Supremacy But there are other Opinions concerning this Rock Videsis St. Ignat. Ep. ad Philadelph St. Greg. Nyss de Trin. adversus Judaeos St. Isid Pelus Epist lib. i. ep 235. B. Theodoret in Can. St. Greg. Epist lib. 3. ep 33. Theoph. in Mat. 16. St. Aug. in Ep. St. Joh. Tract 10. St. Bas Seleuc. Orat. 25. St. Jacob. Liturg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 26 c. And some which joyn the Person of St. Peter profess it is Propter Robur Confessionis Justin Martyr Dial. cum Tryph. St. Chrysost Hom. 2. in Psal 50. St. Ambros Lib. 10. in St. Luc. c. 24. And St. Gregory gives it for a Rule When Petra is read in the Singular Number and so it is here Christus est Christ is signifyed which will give us a more clear and perspicuous Sense of the Place One of them is Calvin's Instit Lib. That the Rock is Christ As if Christ had said Upon this Rock that is my Self pointing out as it were himself unto them as when he said Destroy this Temple Joh. 2.19 So that the Mistake of the Romanists in one Case seems not to be less Partial or Willful than that of the Jews in the other That this Rock is Christ is manifest sayes Chemnitius from divers places in Scripture in which the Name of a Rock is ascribed to Christ or to the Lord As Deut. 32.18 Psal 18.3 31.3 And Christ is called The only Foundation 1 Cor. 3.11 1 Pet. 2.6 That our Saviour seems to refer to these Words in Isaiah 28.16 Behold I lay in Sion for a Foundation a Stone a Tryed Stone a precious Corner Stone a Sure Foundation is the Judgement of Dr. Lightfoot Her Heb. in Locum So that when St. Peter first of all declared the Mystery of the Incarnation and Deity of Christ the Disciples were taught out of the Prophet who was that Stone that was laid in Syon for a Foundation never to be thrown down which was therefore so Firm because he was not a Creature but the Son of God Which Sir-name Peter obtained not that he was that Stone but that he should have great Concern in building the Church upon it The other Sense of the Rock is That the Church is built on the Faith of Peter and the Confession thereof then made Which Opinion is by Bellarmine ascribed to Luther and by his Confession stands Established by the AUthority of many Fathers Hil. lib. 6. De Trin. sayes Upon the Rock of this Confession the Church is built This Faith is the Foundation of the Church By this Faith are the Gates of Hell weakned This Faith hath the Keys of the Kingdome of Heaven Ambr. lib. 6. cap. 9. in Luc. Fundamentum Ecclesiae Fides est Chrysost Hom. 55. in Mat. Upon this Rock will I build my Church That is Upon this Faith and Confession Cyril Alex. lib. 4. De Trin. The Rock as I take it is nothing else but the firm and unshaken Faith of the Disciple In quâ Ecolesia Christi ita fundata firmata esset ut non laberetur c. For were the Church founded upon St. Peter and not rather upon the Confession he had made it had presently Faln For Peter stumbled at the Article of our Saviour's Passion immediately after the Text and was Rebuked by the Name of Satan And Matth. 26. he thrice denyed Christ But to proceed Because the Church is usually in Scripture called the Temple and House of God Ephes 2.20 c. 2 Cor. 6.16 which rests upon one unmovable Foundation and is raised by the joyning together of Living Stones Christ therefore uses the Metaphorical Word I will Build As he is said to destroy who alienates mens Minds from the Truth to believe a Lye and separates them from the Church so he is said to Build who reconciles men to it and gains Members thereto by Preaching the Word Were there so much Mystery in the Promise as they of Rome pretend that because Christ who always was and ever will be the Foundation and Head of the Church says in the future I will Build therfore St. Peter must needs be the Rock on which it will be Built It should have been added upon the same Reason Not my but thy Church Because Christ had a Church before this Promise should be accomplisht But there are better Reasons to be given why Christ says I will Build my Church I. Comparing it to the Church he had before because after Christ's Ascension the Light of the Gospel shone clearer those things were Revealed and brought to open view which before had been wrapt up in Darkness II. Because of the Gentiles who were to be called to the Knowledg of the Gospel of Christ and to be made one Sheepfold under the great Shepherd and Bishop of their Souls The next Phrase is And the Gates of Hell shall not prevail against it The Christian Church shall be so founded and so Built that the Power of Hell Death and the Grave shall not get the Victory over it It shall be so Planted and Watred by Peter and the rest of the Apostles that God shall give it an eternal Increase it shall never be destroyed The Church thus Establisht may be understood either as it signifies Particular Persons Believers true faithful Christians of which the Church consists and tho these shall die yet Death shall have no Dominion over them Christ shall break open the Bars and cast those Cords from them and shall rescue them by his Resurrection from the power of the Grave Or Secondly The Church may be taken for the whole Congregation of Christian Professors and then this promise secures it from the Gates of Hell so as it shall never perish totally or irrecoverably It is inexpugnable and shall remain for ever and whatever Change it suffers in the World it shall again lift up its Head which is truly and effectually performed if as it decays or perishes in one Branch or Part it revives or flourish in another Nay should it at some one time as Mr. Chillingworth observes tho neither he nor we lay any great stress upon it be quite extinct yet the Gates of Hell have not prevailed against it if it rises again Victorious As the Enemy is not said to have prevailed against a Town if it be ever recovered out of his Hands The 19. v. And I will give unto thee the Keys c. is capable of this Interpretation That the Keyes are the Word of God whereby the Kingdom of Heaven is opened i. e. Remission of sins and Eternal Life is promised to those that Believe and Repent or shut when Pardon
and Life are denyed to the Impenitent and Unbelievers Peter binds when he inflicts punishment as Excommunication Penance c. or refers to the dreadful Judgment of God he looses when he remits those Penalties and declares the sinner Absolved And this judgment past on Earth if according to the Rule proposed the Word of God is ratified and confirmed in Heaven To explain this Power here conferred Dr. Lightfoot gives us the Form of Ordination amongst the Jews which was in these or the like words Receive thou Power to Bind or to Loose So Christ when he confers on the Apostles the Ministerial Function Commands them to bind and to loose i. e. to Teach what is to be done or not to be done as will appear if you will observe with the same Author that this Power extends only to Things not to Persons So that according to him this is the sense of the Place The time is coming says Christ when the Law of Moses shall be in part abrogated and in part continued so that to Peter and the other Apostles Power is granted to confirm or abolish what seems good unto the Holy Ghost and unto them As they forbad Circumcision and other Rites Acts 15.28 29. and permitted Paul to purify himself Acts 21.24 and the same Author will not allow this power of Binding and Loosing to import as much as that given Joh. 20.23 of Remitting and Retaining sins For there sayes he it is treated of the Persons to be or not to be Punished Here of Doctrines and things Lawful or Prohibited that are subject to the determination of the Apostles But we must crave leave to differ from the judgment of this Learned and Reverend Author and declare with Calvin lib. Inst lib. 4. cap. 6. § 3. cap. 11. § 1. That Christ explained what He meant by binding and loosing when He gave the Apostles Authority to to remit or retain Sins He is said to remit sins who by Preaching the Gospel converts men to God he is said to Retain who declares that the obstinate sinner is reserved for everlasting Punishments From whence it follows To receive the Keyes of the Kingdom of Heaven is not to be promoted to any Principality or Power over others but the Ministry of the Word Which is approved by St. Hierom when he sayes That the Apostles do Loose men by the Word of God by the Testimony of Scriptures and by the Word of Exhortation Which Sense is safe and plain and with the Jurisdiction here implyed and by Calvin not excluded is the entire meaning of the Place For the Power of Administring and Ruling the Church of God the Family of Christ is hereby conferred on the Apostles This primarily and independently belongs to Christ the Holy and True who hath the Key of David Rev. 3.7 Keyes are confessedly an Ensigne of Power But that Power is not all of one kind it is Greater or Less Principal and Independent or Inferior and Derivative And several Keyes are Emblems of these several Powers David was a King and independent from any on Earth and consequently the Key of David notes an Independent Supreme Power and that applyed to the Church belongs only to Christ But the Keyes of the House of David mentioned Isa 22.22 to which the Text seems to refer notes an Inferior Power that of a Steward in David's Family who being perfectly subordinate to him hath yet the Administration of the Affairs of his Family intrusted to him Now Christ is the Original and Prime Fountain of all Power over the whole Church that Spiritual Kingdom of David as to whom was given by the Father all Power in Heaven and Earth particularly that of Loosing or Remitting Sin on Earth Mat. 9.6 And this is by Christ communicated to his Apostles and their Successours the Bishops in the Church as so many several Stewards As St. Chrysostome observes That the Bishops are those Faithful Servants in the Parable whom the Lord sets over his House The Sense of the Words on both Sides thus given our Passage is clear to the Third and Last Thing proposed which was to consider The Power Honour and Priviledges hereby conferred on St. Peter which are 1. Extraordinary or Personal 2. Ordinary or to be derived down to his Successours I. I begin with the Extraordinary Power Honour and Priviledges of St. Peter Which I also call Personal not as Excluding the rest of the Apostles but their Successours In Discoursing of which I shall lay down these Two Things 1. VVhat the Extraordinary Power Honour and Priviledges of an Apostle are of which the succeeding Church did not partake 2. That in these Things St. Peter hath no Superiority over the other Apostles But that they were all Equal First I am to shew what the Extraordinary and Personal Power Honour and Priviledge of an Apostle is Christ while he had his Residence on Earth did not commit the Government of his Church into the Hands of others but Exercised the Office of Apostle and Bishop in his own Person Which Stile is given him Heb. 3.1 1 Pet. 2.25 But that he might shew himself Faithful in the House of God before he was to leave the World and return back to Heaven he did Ordain and Constitute several Officers who might in his Absence Conduct and Over-see the Affairs of the Church accordingly therefore He gave some Apostles some Prophets some Evangelists and some Pastors and Teachers For the the gathering together of the Saints the Work of the Ministry and the Edifying of the Body of Christ Until we all meet in the Unity of the Faith and Knowledge of the Son of God into a Perfect Man even into the Measure of the Age of the Fulness of Christ Eph. 2.11 c. Amongst these the Apostles were Chief and Principal and as far in Office as Honour before all other Orders of the Church Having these Badges of their Power and Priviledges not communicable to any other Ministers of Christ Immediate Vocation and Election Infallibility of Judgement in delivering the Doctrines of the Kingdome of Heaven Generality of Commission comprehending all Places and Persons The Gift of Tongues enabling them to speak in all the Languages of the World and the Knowledge of all Secrets and Power to confirm their Doctrines by Signes and Miracles and by the Imposition of their Hands the Power of Bestowing the Miraculous Gifts of the Spirit to Others These Powers and Privileges even in the Times of the Apostles were not conferred on Any but Themselves The Evangelists and Prophets were not called Immediately by Christ but appointed by the Apostles neither were they led Infallibly into all Truth General Commission they had not but were taken into the Fellowship of the Apostles Labours to Assist their Presence and Supply their Absence to Build upon their Foundation and to Perfect what they Began And tho the Miraculous Gifts of Tongues and Working Miracles were not proper to the Apostles yet having them in such sort as by the