Synagogue of the infallibility of their Popes as Peter's successors and of the indeficiency of their Church as built upon Peter when as neither had Peter himself any such priviledge as to be infallible The next story in this 16th of Matthew evinceth the contrary v. 23. Nor by the Rock whereupon Christ builds his Church is meant the person of Peter or Peter's confession personally as it had relation to him but as it is considered really in it self and is common to all the Disciples and to all visible Believers which may be thus confirmed 1. Because Peters confession must have relation to the matter which he confessed But Peter confessed not himself but Christ saying Thou art the Christ the Son of the living God Therefore his confession had relation to Christ not to himself 2. Because Peter confessed no more than that which he knew the other Disciples believed before he speake For Christ's question being general What say ye Peter answered as the mouth of the rest but the Apostles before he speak believed Christ confessed and not Peter confessing 3. Because this Rock is that confession whereupon Christ saith he will build his Church But whosoever shall truly believe that which Peter confessed viz. Christ the Son of the living God and confess or profess it in due order is accordingly built on this Rock though he had never heard of Peter's name Therefore the confession rightly understood had relation unto Christ and not to the person of Peter 4. Because the Rock signifieth that which is immoveable and impregnable such as is Christ and his truth But Peter's confession was movable and shaken at one time thrice denying this confession of his Lord. Therefore this confession which Christ calls the Rock had not relation to Peter but only to Christ Coroll 2 Then they that would have a particular Church to be impregnable stable and firm against the prevailing of the gates of Hell must see that it be built upon this Rock and not upon humane formes 1. That Christ himself be the builder of it according to his own institutions not the policies or customs of men 2. * Ex quo patet quòd Ecclesia non consistit in hominibus ratione potestatis vel dignitatis Ecclesiasticae vel saecularis c. sed in illis personis in quibus est notitia vera confessio fidei veritatis Lyra in loc That the materials of which it consists be such as believe and profess their Faith in Christ publickly before the Lord and his People 3. That they be firmly joyned together in one Congregation by an holy Covenant of subjection and submission to the Lord Jesus Christ and to one another in him and accordingly walk together in obedience to Christ and his Rules resisting Satan in all his Temptations and Machinations through Christ strengthning them without whom they can do nothing Joh. 15.5 and that they improve carefully and faithfully the power which Christ hath given them viz. the Keyes of the Kingdom of Heaven in opening and shutting binding and loosing according to Christ his appointment for the preserving of his Church safe in the purity of their Faith and Order against the gates of Hell which is the next thing to be handled The Second Part. CHAP. VI. Concerning the power given of Christ unto such a Church as the first and proper subject of it THe second branch or part of the Charter is concerning the Power given by Christ unto such Churches to have and use all the means appointed by him for their establishment against the the gates of Hell Mat. 16.19 And I will give unto thee the Keys 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 These words contain 1. A grant of Power 2. A ratification of that Grant We shall speak to them distinctly 1. To Christ his grant of Power and therein 1. Explicate the terms by shewing what is meant 1 by the Kingdom of Heaven 2. by the Keys of it 3 What this appropriation or application of them imports To thee I will give 1. By the Kingdom of Heaven is meant both the Kingdom of Grace Glory and that the Kingdom of Glory is also meant the following words shew when he saith What you bind on Earth is bound in Heaven c. 2. By the Keys which are a sign of Power and are put by a Metonimy for the Subject the Power it self is meant Church-power which is either Supreme and Soveraign in Christ only as Lord and Head of his Church who alone hath the Key of David which openeth and no man shutteth and shutteth and no man openeth in Rev. 3.7 or subordinate and delegate such as is in Christ's Stewards This is noted by Keys in the Plural number in this place which signifie all power delegated from Christ to dispense and administer all the holy things of his House according to Christ's will and in the order prescribed by him to that end For all power wherewith the Lord Jesus betrusteth his Church aims at this which is here expressed to open and shut to bind and loose 3. To thee I will give The Application of this Grant is to Peter in the name of the Church which Christ promised to build upon himself believed on and publickly professed as Peter did before him and his fellow-Disciples in Christs School at this time And the promise is more fitly given to Peter in the name of the Church than to the Church by name because it was not the Church that made this confession but Peter in the name of the Church But here we must make a little stand to examine the sundry claims which have been made to this Right upon several pretences from this Text. 1. Some looking at Peter as representing the Catholick visible-Church conceive that a general Council which they say is the Catholick Church representatively is the Church here meant to which Christ gives the Keys of the Kingdom of Heaven But that cannot be For particular visible Churches in the Apostles dayes had and exercised the Keyes compleatly within themselves yet was there no general Council till the time of Constantine which was three hundred years after Christ 2. Others look at this Grant as peculiar to Peter considered as the Prince and chief of the Apostles and to the Popes of Rome as his successors But this Papal usurpation the Councils of Constance and Basil strongly and justly opposed shewing that the Keys which are here given to Peter are in Joh. 20.21 22 23. given to all the Apostles and that Peter himself is enjoyned in Mat. 18. to tell the Church 3. Others think that the Catholick Church considered not representatively but in it self is the first subject of the Keys Yet these differ among themselves For some affirm it of the invisible others of the visible Catholick Church As for the terms we know that visible invisible
may by the eyes which are given to it for that end 2. The Confirmation or proof that such a Church is the first and proper subject of this power shall be double 1. By Scripture 2. By Reasons 1. By Scripture it may be proved from sundry Texts 1. This in hand clearly confirmeth it if that good ancient rule of expounding Scripture be received Dictorum intelligentia ex causis dictorum sumenda est For Christ's question to the Disciples which was the cause of Peter's confession here was only concerning the Faith common to the Church Whom say ye that I am Hereupon Peter in the name of the Disciples made this confession of Faith Quia Christus Petra Petrus populus Christianus August in Matth. de verbis Domini Ser. 13. Christ testified his approbation of it by calling him Peter not so much in respect of his Office as of his Faith thus publickly professed whence also visible Believers are called lively stones 1 Pet. 2.4 5. and Christ added to this praise of Peter a twofold promise 1. Of edifying and stablishing the Church upon this Rock 2. Of affording it sufficient means for the attainment of those ends viz. the Keys of the Kingdom of Heaven c. Where the Kingdom of Heaven or visible Church of Christ on earth is compared to a City or House the Door or Gate whereof is Christ the Keys are all instituted means whereby an entrance into Christ and his Kingdom visibly is opened and shut the subordinate power whereof is here given to the Church immediately The second Text is in Mat. 18.17 18. Tell the Church if he hear not the Church let him be as an Heathen and a Publican For what you shall bind on Earth shall be bound in Heaven c. This cannot be meant of Elders assembling together and acting apart from the Brethren For no such assembly is called the Church in the New Testament much less is this power given to them for in case of scandal given by them they are under the power of the whole Church as well as other Members to be censured by them though when they keep the Rule they are as Elders Rulers in the Church It must therefore be meant of a Congregational-Church The third Text is in 1 Cor. 5. where Paul exhorted the Church at Corinth to exercise this their power which he calls the power of the Lord Jesus v. 4. whereby they were to deliver unto Satan that incestuous person v. 5. and were to purge out the old leaven v. 7. and were to judge those that are within v. 12. and to put away that wicked person from among them v. 13. and this Paul calls a punishment inflicted by many 2 Cor. 2.6 Thus he establisheth their power to bind and teacheth them how to use it and in like manner he exhorteth them upon the mans repentance to turn the Key and to open the Door of Christian liberties to him and to loose him from the former censure by forgiving him in a legal or judicial sense 2 Cor. 2.7 10. And that this Church at Corinth was a meer Congregational-Church it may be evinced from hence that the whole Church was no larger then was wont to meet together in one place 1 Cor. 14.23 for the ordinary worship of God 2. By Reasons 1. Because in such a Congregational-Church are all the causes of this power 1. Efficient the Institution and Ordinance of Christ who delegateth this subordinate power to whom it pleaseth him by his own appointment 2. The material cause visible Believers 3. The formal cause Covenanting together to walk in all the Ordinances of Christ and to submit mutually one to another in the Lord to be reclaimed if they err from the rules or to be censured by the power of the whole if they be found obstinate 2. Because there is no former subject of this power from whence a Congregational-Church might derive it but it is communicated by means of the Church to all that partake of it and it remaineth in the Church when others are removed They choose their own Elders therefore they had this power virtually in them before they had Elders and so could not derive it from them 2. All particular Churches are of equal power within themselves not one of them subordinate to another Therefore they derive it not from other particular Churches 3. Synods both lesser and larger are made up of the Elders and Messengers sent from particular Churches and have their being from them nor do they send them to them to borrow any Church-power but only light from them as the Church at Antioch did from the Church at Jerusalem Acts 15. Therefore they derive no Church-power from them Again when the Elders of particular Churches are dead or censured or rejected by the power of the whole for obstinacy in scandalous evils the Church still retaineth its power to choose others as a Corporation hath its full power still though the Magistrates be dead or cast out The same holds in Churches in Islands by their own confession when they cannot have the help of Synods Thus we prove Fire to be the first subject of heat because if it be in other things as in Water or Wood it is there by the means of Fire and when they are removed yet still it remains in Fire The like reason holds in this as you see to prove such a Church as this of which we speak to be the first subject of Church-Power or of the Keys 3. Because all the acts done immediatly by the Church in opening and shutting in binding and loosing flow from this power of the Keys given them by Christ and hold it forth 1. Their admitting Members is an act of this Power and holds it forth for till the Brethren be satisfied and approve ones fitness he cannot be received into their fellowship Act. 9.26 and 10.47 2. Their choosing Officers is an act of this Power which the Apostles would not violate in adding Deacons Act. 6.3 5. and Ruling-Elders to the Church Act. 14.23 and the same holds much more concerning Pastors and Teachers This power Cyprian acknowledged to be in the * Plebs obsequens praeceptis Dominicis Deum metuens ipsa maximè habet potestatem vel eligendi dignos sacerdotes vel indignos recusandi Quod ipsum videmus de Divinâ authoritate descendere Cypr. l. 1. ep 4. People principally to accept or refuse Ministers as they judged them worthy or unworthy 3. Their Ordination of Officers by deputing some chosen out of their own Body thereunto in the want of Officers is an act of this Power of the Keys residing in them For though the Offices of Elders in general and the Authority of their Office as they are Rulers is from Christ immediately yet the investing of this or that elect person with this Office Authority in relation to this or that Church by application of it to him in particular rather than to another this is by the
Church-Communion by Believers joyning to a particular Congregation and walking in a Memberlike affection and fellowship with their Brethren unto mutual edification but they speak nothing for the subjection of particular Churches to Classes and Synods in re propriâ but rather intimate the contrary For the Apostle by comparing a Congregational-Church compleated with its Officers unto the Body of a man intire in all its Members sheweth that as the Body of a man being intire and sound hath compleat power within it self for all bodily actions so a particular Church being organized and governed by Christ the Head from whom the whole Body fitly joyned and compacted together by Joynts of supply according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love Ephes 4.15 16. without the influence of any Jurisdiction out of it self to supply a Superior Church-power which was wanting in this Body of Chirist a Congregational-Church and as the Body Natural being sound and of a good constitution hath sufficient ability in it self to purge out of it self Malignant Humors so such a Church hath sufficient power in it self to cast out vicious and hurtful Members without the intervention of Classical Jurisdiction over them 2. It is a sin against the second Commandment in such as having means and opportunity neglect to joyn as Members in a particular Congregation because it is God's Ordinance and revealed Will 2 Cor. 8.5 But Classical Jurisdiction over particular Churches and their subjection thereunto is no Ordinance of Christ and therefore it is so far from being necessary that it is not lawful but against the second Commandment which forbiddeth mens inventions in God's worship that it may establish only God's Ordinances therein Others argue thus As though a Town or Family being alone may govern as a compleat Body yet when it stands in a Common-wealth it may not be so independent but must submit to Combinations So though when a particular Congregation is alone it may govern as compleat yet not so when it is among other Churches Answ 1. There is not a like reason of Churches and of Towns or Families in this respect For civil Societies are more left to Rules of Humane prudence by the great Ruâ—â—â— of the World than Churches are Therefore civil Societies may be of several constitutions have different Laws and Priviledges and admit various forms of Government provided that they be not against Moral Rules and the good of the People But in this Spiritual Kingdom of Christ men may not alter the kind or Form of Church which Christ hath Instituted but must preserve inviolate the Laws Administrations Priviledges and Church-Government ordained by him without Addition Diminution or alteration Hence a particular Church may not alienate from it self in whole or part any Right Power or Priviledge given it by Christ 2. If such a Town or Family hath compleat power and Officers within it self it is not bound to submit to such Combinations in a Common-wealth except it be under a Superiour Power that can command the same Abraham having a compleat Family was not bound to combine with the Governments he dwelt amongst nor did he though he joyned in a League of amity and for mutual help with Aner Eschol and Mamre yet not to submit to their Government So neither is a particular Organical Church bound to submit to such Classical Combinations till it can be proved by Scripture that a Superior Power of other Churches can command the same 3. Though several Families not having compleat Government within themselves must combine in a Common-wealth yet not to yield up their Family-Government over their Wives Children and Servants respectively to rule them in common with other Masters of Families Much less may several Congregational-Churches give up the Government of themselves to Pastors of sundry Churches combined in a Classis to govern them in their proper Affairs such as Admission of Members Election and Ordination of Officers Administration of Seals and Censures 1. Corollary Then the censure of Excommunication is not a light matter but to be looked at as very weighty and formidable You see 1. That it is the Soveraign Remedy prescribde by Christ against the many Diseases whereunto the Body is subject the great preservative of the Churches peace and safety against the gates of Hell 2. That it is such a Power given by Christ to his Church as proveth Church-Societies to be the visible Suburbs of Heaven yea the Kingdom of Heaven begun on Earth seeing such an Heavenly Power is committed to them This is a greater work than Elijah did when he shut up Heaven that it rained not Jam. 5.17 For that was but an outward and temporal Judgment for three years and six moneths But this is Spiritual and for ever upon impenitent persons It is greater than Earthly Kings and Magistrates can do they can bind a Malefactor hand and foot and deliver him to the Jaylor and sentence him to banishment out of their Dominions but this Censure binds the Soul and Conscience delivers them to Satan and excludes obstinate impenitent sinners from the Kingdom of God that when this Censure is applyed by the Church according to Scripture-Rules Jesus Christ is with them to ratifie his Censure according to this Promise What you shall bind on Earth shall be bound in Heaven and to bless it to the attainment of its end the destruction of the flesh that the Spirit may be saved This is a singular Priviledge of Church-Members If they that are out of Church-fellowship bless themselves in their Liberty because they cannot be touched with Church-censures they shew their extream folly therein for they are left to the Sword of the Magistrate or to the immediate judgment of God as forlorn Creatures excluded from Spiritual helps suitable to their needs They are as Sheep whom no man taketh up or careth for in a Spiritual way Isa 3.13 14. It is therefore a special priviledge of Church-Members and much for the furtherance of their eternal Salvation if they improve it aright to the mortifying of those corruptions in them which could not be purged out and healed by easier means And this is the proper end of it that seeing themselves as Adam driven from the Tree of Life by the flaming Sword of a Cherubim or as Cain cast out from Gods face or as the Leper shut out from the fellowship of God's people or as that Incestuous Corinthian delivered up to Satan they may be ashamed humbled and effectually brought to Repentance and to hold it forth according to God's Rules If it work not this effect the fault is their own Yet it will not be without effect For as the Gospel is the savour of Death unto Death when it is not the savour of Life unto Life so this Gospel-Ordinance shall not be in vain but shall work one way or t'other either the destruction of the impenitent or the salvation of those that repent
6.13 2. Though it be true that the Churches of Asia and Rome have been prevailed against by the gates of Hell yet not as they were built by Christ or planted by the Apolstes but their degenerate Posterity and Successours who were not built on this Rock but on an outward Form and neglected the means appointed by Christ for their safety The Apostle Paul forewarned the Romans to beware of Apostacy by the example of the Jews Rom. 11.12 They nevertheless in succeeding generations did degenerate from the Faith and Profession of their Predecessors and so fell into the gulf of Antichristian Apostacy But as when God took his visible Kingdom from the Jews for their obstinacy in unbelief he did not destroy his visible Kingdom totally from the face of the Earth but gave it to a Nation bringing forth the fruits thereof Mat. 21.43 So though in his righteous judgement against Apostates he may destroy this or that particular Congregational Church yet the gates of Hell shall not prevail wholly against the Church-state but it shall be preserved He doth but translate the Candlestick not break it all to pieces he doth but remove it out of one place into another Rev. 2.5 and still preserveth it in some particular Congregation or other 3. Though the gates of Hell have sometime and in some degree prevailed against this or that particular visible Church holding fast the profession of their Faith without wavering yet they have not prevailed according to the meaning of these words They have prevailed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in some respect as 1. in Temporals to impoverish them Heb. 10.34 to bring them under bondage as Pharaoh did the Israelites to establish a decree for their destruction as Haman did against the Jews to put multitudes of them to death as the ten persecuting Emperors did the Christians and as the high Priest and the Jews dealt with Christ 2. In Spirituals 1. to scatter the Members of the Church so far the gates of Hell prevailed against them upon occasion of Stephen Act. 8.1 and to cause the Woman to flye into the Wilderness Rev. 12. 2. To assault them with temptations as Christ told Peter that Satan had desired to winnow him like Wheat But they could not prevail against the Church absolutely and totally 1. Not against all of them in Smyrna by outward calamities Rev. 2.10 Nor against all in Sardis by temptation Rev. 3.4 2. Nor totally against the whole Church For God did raise up unexpected helps for the Woman fled into the Wilderness Rev. 12.6 14 16. to that part of them which remains on earth and for the other part of them God will receive his people when outward subsistence fails into everlasting habitations Luke 16.9 And when the gates of Hell prevail to the dispersion of a particular Church built on this Rock yet that is not to their destruction but tendeth to the multiplication and inlargement of particular Churches The dispersion of the Church at Jerusalem was like the dispersion of Seed into the Field which bringeth forth a more plentiful Harvest so their dispersion prevailed against the gates of Hell to the propagating of sundry Churches Act. 11.19 21. Thus the Lord turned the Policies of the gates of Hell against themselves according to that promise Zach. 12.3 Thus we see the impregnable stability of Christ his Church built upon this Rock We shall now prove by Reason that it must be so Reas 1 From Christ who is the Head of the visible Church as well as of the invisible 1 Cor. 12.27 And he will not suffer the sound Members of his Body to be plucked and torn from it by the gates of Hell He is the builder of his Chuch Heb. 3.3 4. and therefore will establish it When the Ark was built by Noah as Gods Instrument according to God's appointment it stood against all the power of the Deluge He is the Foundation as he is belived and publickly confessed whereupon he buildeth his Church Against an House so built the Winds and Waves cannot prevail Matth. 7.24 25. Reas 2 From the Promises given to such a Church which are of two sorts 1. For protection Isa 4.5 6. where be prophesieth concerning the Church of Christ under the New Testament and describes Gods protection over them by a twofold allusion 1. By the Pillar of Cloud and Fire that protected the people of Israel at the Red Sea from Pharaoh and his Host 2. By the covering of the Tabernacle and the holy things in it from all injuries of weather Exod. 26.14 Rev. 7.16 And his power is ingaged to perform his promise Joh. 10.28 29. And his Providence will order all issues and events thereunto Isa 54.16 17. Mat. 28.18 20. 2ly For victory Rom. 16.20 If the Lord will tread Satan under their feet he will see to it that Satan shall not tread them under his feet Reas 3 From the titles given to particular visible Churches They are frequently in the New Testament called the Kingdom of Heaven and Hell cannot prevail against Heaven They are called the Kingdom of Christ and God the Father hath established his Kingdom by an oath Psal 89.35 36. To confirm our Faith herein he calls the Sun and Moon to be witnesses vers 37. The Sun may be clouded sometimes and Moon is sometimes in the Full sometimes in the Wane but still it is in the Heaven So it is with the Church on Earth Dr. Whitt ad Rat. Camp Resp p. 56. Semper fuisse in terris futuram deinceps Ecclesiam non dubitamus quanquam ejus aspectum aliquando illustrem ut conspici ab omnibus possit aliquando tantâ caligine ut vix agnoscas obscuratam esse fateamur And it belongs to Christ to break the Serpent's Head who can proceed no further than to bruise his hâ—el Gen. 3.15 He is that little stone that brake the Image to pieces which represented the Monarchies and Powers whereby the gates of Hell sought to prevail against Christ and his Church Dan. 2.45 Christs Church is called an House of prayer to all Nations Isa 56.7 The Israel of God Gal. 6.16 in allusion to the change of Jacobs name who by prayer obtained victory and protection against Esau Gen. 32.28 Hos 12.2 3. So shall the Church of Christ by prayer obtain deliverance from the gates of Hell that they shall not prevail against them Reas 4 From the state of the Devils themselves and all their instruments 1. They are cursed Gen. 12.3 I will curse them that curse thee therefore they shall not prosper in their interprizes against the Church of Christ 2. They were conquered and captivated and triumphed over by Christ before he did build his Church Ephes 4.8 12. Therefore shall not hinder the building of it nor destroy it being built 3. They are enemies unto Christs Kingdom Therefore shall not prevail Ps 2.2 3 4. and 110.1 2. Let us briefly note some Corollaries hence Then in vain boasteth that Roman