young men came to advise about their ordination he diswaded them from it 4. He saith he would maintaine against all the Ministers of England there was in Scripture no such thing as Ordination 5. That when he was chosen a Parliament man he would not answer whether he was a Minister or not all which are notoriously untrue and some of them namely the two last so remote from any thing to give a pretence or colour unto them that I question whether Satan have impudence enough to owne himselfe their Author and yet from hearesayes reports rumours from table talk Vox populi and such other grounds of Reasoning this Reverend Author hath made them his owne and by such a charge hath I presume in the judgment of all unprejudiced men discharged me from further attending to what he shall be prompted from the like principles to divulge for the same end and purposes which hitherto he hath managed for the future For my judgment about their ministry and Ordination about the nature and efficacy of Ordination the state and power of particular Churches my owne station in the ministry which I shall at all times through the grace and assistance of our Lord Jesus Christ freely justify against men and devills it is so well knowne that I shall not need here further to declare it for the true nature and notion of Schisme alone by me enquired after in this chapter as I said I find nothing offerd thereunto only whereas I restrained the Ecclesiasticall use of the word Schisme to the sense wherein it is used in the places of Scripture that mention it with relation to Church affaires which that it ought not to be so nothing but asseverations to the contrary are produced to evince this is interpreted to extend to all that I would allow as to the nature of Schisme it selfe which is most false though I said if I would proceed no farther I might not be compelled so to do seeing in things of this nature we may crave allowance to think and speak with the Holy Ghost However I expressely comprised in my proposition all the places wherein the nature of Schisme is delivered under what termes or words soever When then I shall be convinced that such discourses as those of this Treatise made up of diversions into things wholy forraigne to the inquiry by me insisted on in the investigation of the true notion and nature of Schisme with long talkes about Anabaptists Brownists Sectaries Independents Presbyterians Ordination with charges and reflections grounded on this presumption that this Author and his party for we will no more contend about that expression are in solidum possessed of all true and orderly Church state in England so that whosoever are not of them are Schismaticks and I know not what besides he being Gallinae filius albae nos viles pulli nati infelicibus ovis I shall farther attend unto them I must farther adde that I was not so happy as to foresee that because I granted the Roman Party before the Reformation to have made outwardly a profession of the Religion of Christ although I expressed them to be really a party combined together for all ends of wickednesse and in particular for the extirpation of the true Church of Christ in the world having no state of union but what the Holy Ghost calls Babilon in opposition to Syon our Reverend Author would conclude as he doth pag. 34. that I allowed them to be a true Church of Christ but it is impossible for wiser men then I to see farre into the issue of such discourses and therefore we must take in good part what doth fall out and if the Reverend Author insteed of having his zeale warmed against me would a little bestirre his abilities to make out to the understandings and consciences of uninterested men that All ecclesiasticall power being vested in the Pope and Councills by the consent of that whole combination of men called the Church of Rome and flowing from the Pope in its execution to all others who in the derivation of it from him owned him as the immediate fountaine of it which they sware to maintaine in him and this in opposition to all Church power in any other persons whatsoever it was possible that any power should be derived from that combination but what came expressely from the fountaine mentioned I desire our Author would consider the frame of spirit that was in this matter in them who first laboured in the worke of Reformation and to that end peruse the stories of Lasitius and Regenuolscius about the Churches of Bohemia Poland and those parts of the world especially the latter from pag. 29. 30. and forward And as to the distinction used by some between the Papacy and the Church of Rome which our Author makes use of to another purpose then those did who first invented it extending it only to the consideration of the possibility of salvation for individuall persons living in that communion before the Reformation I hope he will not be angry if I professe my disability to understand it All men cannot be wise alike if the Papacy comprise the Pope and all Papall Jurisdiction and power with the subjection of men thereunto if it denote all the Idolatries false worship and heresies of that society of men I do know that all those are confirmed by Church Acts of that Church and that in the Church Publick sense of that Church no man was a member of it but by virtue of the union that consisted in that Papacy it being placed alwaies by them in all their definitions of their Church as also hat there was neither Church Order nor Church Power nor Church Act nor Church confession nor Church Worship amongst them but what consisted in that Papacy Now because nothing doth more frequently occurre then the objection of the difficulty in placing the dispensation of baptisme on a sure foot account in case of the rejection of all authoritative influence from Rome into the ministry of the Reformed Churches with the insinuation of a supposition of the nonbaptization of all sutch as derive not a title unto it by that meanes they who do so being supposed to stand upon an unquestionable foundation I shall a little examine the grounds of their security and then compare them with what they have to plead who refuse to acknowledg the deriving any sap or noushriment from that rotten corrupt stock It is I suppose taken for granted that an unbaptized person can never effectually baptize let him receive what other qualifications soever that are to be superadded or necessary thereunto If this be not supposed the whole weight of the objection improved by the worst supposition that can be made falls to the ground I shall also desire in the next place that as we cannot make the Popish baptisme better then it is so that we would not plead it to be better or any other then they professe it to be nor pretend that though
Churches and to charge them with Schisme though we doe neither then they have to charge us therewith and to deny our Churches can any thing be more fondly Pretended than that he hath proved that we have separated from them upon which pag. 105 he requires the performance of my promise to retreat from the state wherein I stand upon the establishment of such proofe Hath he proved the due administration of Ordinances amongst them whom he pleads for Hath he proved any Church Union betweene them as such and us hath hath he proved as to have broken that Union what will not selfe-fulnesse and prejudice put men upon How came they into the sole possession of all Church state in England so that who ever is not of them and with them must be charged to have separated from them Mr Cawdrey sayes indeed that the Episcopall men and they agree in substantialls and differ only in circumstantials but that they and we differ in substantials but let him know they admit not of his compliances they say he is a Schismatick and that all his party are so also let him answer their Charge solidly upon his owne principles and not thinke to owne that which he hath the weakest claime imaginable unto and was never yet in possession of We deny that since the Gospell came into England the Presbyterian Government as by them stated was ever set up in England but in the wils of a party of men so that here as yet unlesse as it lyes in particular Congregations where our right is as good as theirs none have separated from it that I know of though many cannot consent unto it The first Ages we plead ours the following were unquestionably Episcopall In the beginning of Chapter the 6 he attempts to disprove my assertion that the Union of the Church Catholick visible which consists in the professing of the saving doctrine of the Gospell c is broken only by Apostacy to this end he confounds Apostacy and Schisme affirming them only to differ in degrees which is a new notion unknowen to Antiquity and contrary to all sound Reason by the instances he produceth to this purpose he endeavours to prove that there are things which break this union whereby this union is not broken whilst a man continues a member of that church which he is by virtue of the union thereof and his interest therein by no act doth he or can he break that union The partiall breach of that union which consists in the profession of the truth is error and heresy and not Schisme Our Author abounds here in new notions which might easily be discovered to be as fond as new were it worth while to consider them of which in briefe before Only I wonder why giving way to such thoughts as these he should speak of men with contempt under the name of Notionists as he doth of Dr Du Moulin but the truth is the Doctor hath provoked him and were it not for some considerations that are obvious to me I should almost wounder why this Author should sharpen his leasure and zeale against me who scarse ever publickly touched the grounds and foundations of that Cause which he hath so passionately espoused and pase by him who both in Latine and English hath laid his Axe to the very Root of it upon principles sufficiently destructive to it and so apprehended by the best learned in our Authors way that ever these nations brought forth but as I said Reasons lye at hand why it was more necessary to give me this opposition which yet hath not altered my Resolution of handling this controversy in another manner when I meet with another manner of Adversary Pag. 110. He fixes on the examination of a particular passage about the disciples of John mentioned Acts 19. 2. of whom I affirmed that it is probable they were rather ignorant of the miraculous dispensations of the Holy Ghost then of the person of the Holy Ghost alledging to the contrary that the words are more plaine and full then to be so cluded and that for ought appeares John did not baptize into the name of the Holy Ghost I hope the Author doth not so much dwell at home as to suppose this to be a new notion of mine who almost of late in their criticall notes have not either at least considered it or confirmed it neither is the question into whose name they were expressely baptized but in what doctrine they were instructed He knowes who denies that they were at all actually baptized before they were baptized by Paul Nor ought it to be granted without better proofe then any as yet hath been produced that any of the Saints under the old Testament were ignorant of the being of the Holy Ghost neither do the words require the sense by him insisted on {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} do no more evince the person of the Holy Ghost to be included in them then in those other Joh. 7. 39. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the latter in the proper sense He will not contend for nor can therefore the expression being uniforme reasonably for the latter Speaking of men openly and notoriously wicked and denying them to be members of any Church whatever he bids me answer his arguments to the contrary from the 1 Cor. 5. 7. 2 Thes. 13. 17. and I cannot but desire him that he would impose that task on them that have nothing else to do for my owne part I shall not intangle my selfe with things to so little purpose Having promised my Reader to attend only to that which looks toward the merit of the cause I must crave his pardon that I have not been able to make good my resolution meeting with so little or nothing at all which is to that purpose I find my selfe entangled in the old diversions that we are now plentifully accustomed unto but yet I shall endeavour to recompence this losse by putting a speedy period to this whole trouble despairing of being able to tender him any other satisfaction whilst I dwell on this discourse In the meane time to obviate all strife of words if it be possible for the future I shall grant this Reverend Author that in the generall large notion of Schisme which his opposition to that insisted on by me hath put him upon I will not deny but that He and I are both Schismaticks and any thing else shall be so that he would have to be so rather then to be engaged in this contest any farther In this sense he affirmes that there was a Schisme between Paul and Barnabas and so one of them at least was a Schismatick as also he affirmes the same of 2 lesser men though great in their generation Chrysostome and Epiphanius so error and heresy if he please shall be Schisme from the Catholick Church and scandall of life shall be Schisme And his argument shall be true that schisme is a breach of union in a Church of Christs
institution therefore in that which is so only by call not to any end of joynt worship as such of any union that which consists in the profession of the saving truths of the Gospell and so there may be a schisme in the Catholick Church and so those Presbyterians that reforme their Congregations and do not administer the sacraments to all promiscuously shall be guilty of Schime and indeed as to me what else he pleaseth for my inquiry concernes only the precise limited nature of Schisme in its evangelically ecclesiasticall sense Neither shall I at present alloting very few houres to the dispatch of this businesse which yet I judge more then it deserves consider the scattered ensuing passages about Ordination Church Government number of Elders and the like which all men know not at all to belong unto the maine controversy which was by me undertaken and that they were against all lawes of disputation plucked violently into this contest by our Reverend Author One thing I cannot passe by and it will upon the matter put a close to what I shall at present offer to this Treatise having said that Christ hath given no direction for the performance of any duty of worship of soveraigne institution but only in them and by them meaning particular Churches he answers that if I would imply that a Minister in or of a Particular Church may performe those ordinances without those congregations he contradicts himselfe for saying a particular Church is the seate of all ordinances but why so I pray may not a particular Church be the seat of all ordinances subjectively and yet others be the object of them or of some of them but saith he if he meane those ordinances of worship are to be performed only by a minister of a particular congregation what shall become of the people I suppose they shall be instructed and built up according to the mind of Christ and what would people desire more But whereas he had before said that I denyed a Minister to be a Minister to more then his own Church and I had asked him who told him so adding that explication of my judgment that for so much as men are appointed the objects of the dispensation of the word I grant a Minister in the dispensation of it to act ministerially towards not only the members of the Catholick Church but the visible members of the world also in contradistinction thereunto he now tells me a story of passages between the learned Dr Wallis and my selfe about his question in the Vespers 1654. namely that as to that question An potestas ministri Evangelici ad unius tantum ecclesiae particularis membra extendatur I said that Dr Wallis had brought me a challenge and that If I did dispute on that question I must dispute ex animo although I grant that a Minister as a Minister may preach the word to more then those of his owne congregation yet knowing the sense wherein the learned Dr VVallis maintained that question it is not impossible but I might say if I did dispute I must do it ex animo for his bringing me a challenge I do not know that either he did so or that I put that interpretation on what he did but I shall crave leave to say that if the learned Dr VVallis do find any ground or occasion to bring a challenge unto me to debate any point of difference between us I shall not wave answering his desire although he should bring Mr Cawdry for his second for the present I shall only say that as it is no commendation to the moderation or ingenuity of any one whatever thus to publish to the world private hearesaies and what he hath been told of private conferences so if I would insist on the same course to make publication of what I have been told hath been the private discourse of some men it is not unlikely that I should occasion their shame and trouble yet in this course of proceeding a progres is made in the ensuing words and Mr Stubbes who is now called my Amanuensis who some five yeares ago transcribed about a sheete of paper for me and not one line before or since is said to be employed or at least encouraged by me to write against the learned Dr Wallis his Thesis being published this is as true as much of that that went before and as somewhat of that that followes after and whereas it is added that I said what he had written on that subject was a scurrilous rididulous piece it is of the same nature with the rest of the like reports I knew that Mr Stubbes was writing on that subject but not untill he had proceeded farre in it I neither imployed him nor encouraged him in it any otherwise then the consideration of his papers after he had written them may be so interpreted and the reason why I was not willing he should proceed next to my desire of continuance of peace in this place was his using such expressions of me and somethings of mine in sundry places of his discourse as I could not modestly allow to be divulged the following words to the same purpose with them before mentioned I remember not nor did ever think to be engaged in the consideration of such transgressions of the common rules of humane society as those now passed through Reports heresayes talkes private discourse between friends allegations countenanced by none of these nor any thing else are the weapons wherewith I am assaulted I have heard I am told if reports be true t was vox populi at Oxford is it not so I presume he will not deny it are the ornaments of this discourse strange that men of experience and gravity should be carried by the power of these temptations not only to the forgetfulnesse of the royall law of Christ and all Gospell rule of deportment towards his professed Disciples but also be ingaged into wayes and practises contrary to the dictates of the law of nature and such as sundry heathens would have abhorred For my owne part had not God by his providence placed me in that station wherein others also that feare him are concern'd in me I should not once turne aside to looke upon such heapes as that which I have now passed over my judgment in most heads and articles of Christian Religion is long since published to the world and I continue through the grace and patience of God preaching in publick answerably to the principles I doe professe and if any man shall oppose what I have delivered or shall so deliver in print or in the pulpit or in divinity lectures as my judgment I shall consider his opposition and doe therein as God shall guide with evill surmises charges upon hearesayes and reports attended with perpetuall excursions from the Argument in hand I shall no more contend Some few observations on scattered passages will now speedily issue this discourse Pag. 112. To that Assertion of mine that if Rome be no
neglect of them And for that other whom he mentions who before this gave so farre place to indignation as to insinuate some such thing I doubt not but by this time he hath beene convinced of his mistake therein being a Person of another manner of ability and worth then some others with whom I have to doe and the truth is my manner of dealing with him in my last reply which I have since my selfe not so well approved of requires the passing by such returnes But you will say then why doe I preface this discourse with that Expression with thankes for the civility of the enquiry in the manner of it's expression I say this will discover the iniquity of this Authour's procedure in this particular His enquiry was whether I did not in my Conscience think that there were no true Churches in England untill the Brownists our Fathers the Anabaptists our elder brothers and our selves arose and gathered new Churches without once taking notice or mentioning his titles that he sayes he gave me I used the words in a sense obvious to every man's first consideration as a reproofe of the expressions mentioned that which was the true cause of my words our Authour hides in an c that which was not by me once taken notice of is by him expressed to serve an end of drawing forth an evill surmize and suspition that hath not the least colour to give it countenance Passing by all indifferent Readers I referre the honesty of this dealing with me to the judgment of his owne conscience setting downe what I neither expressed nor tooke notice of nor had any singular occasion in that place so to doe the words being often used by him hiding and concealing what I did take notice of and expresse and which to every man's view was the occasion of that passage that conclusion or unworthy insinuation is made which a Good man ought to have abhorred Sundry other particulars there are partly false and calumniating partly impertinent partly consisting in mistakes that I thought at the first view to have made mention of but on severall accounts I am rather willing here to put an end to the Readers trouble and my owne The Preface THE Servants of the Lord saith Paul must not strive but be Gentile towards all men 2 Tim. 2. 24. how much more towards their Brethren But what if a Brother should become an Adversary whether Adversarius litis or Personae and speak hard words yea and write a Booke against his fellow Servants Job telleth us though he could yet he would not speak as they doe Job 16. 4 5. And for the book against him He would take it and bind it upon his shoulder And yet I doe not think he meant to cast it behind his Backe but that he would bearé it as a light loade and in case of his Innocency He would we are it as his Crowne And for that end would declare unto Him the Number of his steps Job 31. 35 36 37 Yea though such a Booke might seeme to Impartiall and Judicious mindes written with a Spirit of Bitternesse and contempt and in a Style suitable yet the Servants of the Lord have not so learned Christ nor the Truth as it is in Jesus as to Returne Evill for Evill or Reviling for Reviling Hard words are not Given but as the Lord commandeth if not in his Ordinances yet in his Providence And either they are Deserved then they are an excellent Balme which will not break the head or undeserved and then the Lord will Requite Good to him that suffereth evill It is no new Thing for God's owne Servants to be taken with Paroxismes as Paul and Barnabas were Act. 15. that is with Pangs of Passion And that is the worst I conceive of the tartest Passages of Mr Cawdryes Reply For I see by his dealing with Mr Hooker that he can write with more meeknesse and moderation when the Lord helpeth him Let me therefore briefly give Account of such Passages of mine as have seemed most offensive to Him and that in such termes as may not unbeseeme either my selfe or the cause CHAP. 1. THE first offence he taketh is against my Inconstancy and that which is the fruit of it my manifest and manifold Contradictions to my selfe to the number of about 21 Inconstancy in the generall He Intimateth in the Text of James in his Frontispiece James 1. 8. A Double minded man is unstable in all his wayes To which I will Rejoyne no other Answer than a Text of like Authority and alleadged I hope with more Pertinency Math. 11. 7. What went you out into the wildernesse to see A Reede shaken with the winde The Contradictions are set forth in great letters in the Title Page and afterwards particularly in an ample Scheme in 3 Columnes in the end of his reply let us consider of them in order The 1rst Contradiction 1. The Keyes were given to Peter at an Apostle as an Elder as a Believer So the Sense is most full The keyes Pag. 4. 1. The power of the keyes is given to Peter not at an Apostle nor as Elder but as a Profest Believer The way P. 27. 1 Peter Received not the keyes meerely as a Believer but as a Believer publickly professing his Faith c. The way cleared Part. 2 p. 39. To like Purpose M. Hooker Surv. Part. 1. p. 203 The Reconciliation of this Seeming Contradiction were obvious and easy take the words as they stand in the Scheme for so it might be said Brethren are sometimes put for private members of the Church and Contradistinguished from such as beare office in the Church As when it is said in the Synodicall Letter Act. 15. 23. The Apostles Elders and Brethren Sometimes Brethren are put more generally as Comprehending all the members of the Church both officers and private members as Gal. 6. 1 and frequently else where In the former Sence the Passage in the Keyes speaketh when it saith the sense of the words will be most full if Peter be conceived as Receiving the Keyes in the Name both of the officers and private members to wit in the Name of the Apostles Elders and Brethren In the latter sense the words of the Scheme might be taken to Runne That the Power of the keyes was given to Peter not as an Apostle for then it had been Given only to the Apostles nor as an Elder for then it had been only to Elders but as a Profest Believer And under the Generall Name of Profest Believers not only private Brethren but Apostles and Elders may be comprehended For all the Apostles all the Elders are profest Believers And so all of them may claime their Interest in the Power of the keyes according to the severall measure and latitude of Power assigned to them in the Scriptures But I will not so answer because in the Way the context speaketh of such Brethren as have not power to exercise the Pastoral Ministry of the word
Power Keyes pag. 31. 9. As the keyes of the kingdome of Heaven are divers so are the Subjects to whom they are committed diverse keyes pag. 11. The Apostles were the first subject of Apostolicall power ibid. pag. 32. A Synod is the first Subject of that Power whereby Errour is convinced and condemned ibid. pag. 47. 9. The Power of the keyes belongeth firstly to a Congregation of Covenanting Believers Surv. part â— p. 219. The Power of the keyes is in the Church of Believers as in the first subject ib. p. 195 That conceite is wide to make one first subject of this power yet others to share in this power not by meanes of that for this is to speak daggers and Contradictions ibid. Ans 1. This is one of those Differences of which I spake before that lyeth rather in Logicall Notion than either in Doctrine of Divinity or in Church Practise Against which the exception made above hath been Answered above in clearing the first Contradiction Ans. 2. There is no colour of Contradiction betweene the two former Columnes For when I say A Particular Church is the first Subject of all the Church Officers and their Gifts I speak not of this or that particular Church which is but an Individuall but of a Particular Church taken Indefinitely which by meere errour of the Printer is without sence said taken Independently which is the Disadvantage of us who live so far remote from the Presse that we can neither prevent their mistakes nor correct them afterwards But take a Particular Church Indefinitely it comprehendeth all Particular Churches And that God hath given to Particular Churches all spirituall officers together with their Gifts for the Discharge of their offices is Proved by evident Texts of Scripture in that very Page of the Keyes 31. I doe not say as some doe that the Church meaning the Fraternity is the first subject of all spirituall Gifts for then they had received them immediately without officers but I say the offices and Officers not devoid of Gifts but furnished with their gifts are given by Christ to the Church freely and not to any other Person or Society from whom the Church Receiveth them But this no whit crosseth what is said in the second Columne That Elders are the first Subjects of ordinary Ministeriall Power and Apostles of Apostolicall Power and Synods of Synodicall Power A wife may be the first subject of her own Dowry but yet her Husband is the first Subject Recipient of his wife with her Dowry Ans. 3. As for what is said differently by my Brother Hooker in the third Columne as his Person and Gifts and Friendship were pretious and deare to me whilest he lived so now that he resteth in Glory his Name and memory and labour saving some very few private Notions are honourable and blessed with me and I suppose with all that knew him But in this Logicall Notion I crave leave not so much to dissent from him for he herein Dissented from me who wrote first rather than I from him but leave I crave not to Retract what I formerly wrote in the Keyes touching this Point though I should as much suspect mine own judgment where he Dissenteth from me as where any man It is true he taketh the Church of Covenanted Believers to be the first Subject of the power of the keyes vvhich if he meane no more than that they have all Church-Power either formaliter or Radicaliter and Virtualiter then there is no Difference in our expressions but if he meane that that they are the first Subject of all Church-Povver properly two or three things Detaine me from consenting with him herein 1. That vvhich is the first Subject of any Povver Receiveth it immediately vvithout any other Intervening Subject As fire being the first Subject of Heate Receiveth not his Heate from any former Subject But it is evident That many a Church of Believers hath not Received Pastorall Gifts nor it may be any Gifts fit for office 'till they fetch them from other Churches and sometimes from some who are not members of any Particular Church at all 2. The first Subject of any Power as it hath immediately Received it so it may immediately exercise it as Fire the first subject of Heate can Heate without Intervention of any other subject But the Church hath not Power immediately to exercise Pastorall Preaching or Administration of the Sacraments 'till it have procured and chosen and called forth some or other Gifted Persons to exercise the same 3. I might Adde a third Reason to both the former Whatsoever is properly the first Subject of any Power It hath that same Power or some other equivalent and analogicall to it not only radicaliter and virtualiter but Formaliter also And because formaliter therefore radicaliter and virtualiter For whatsoever is in any Subject Firstly whether it be proper Adjunct or proper effect or any other proper Argument it either floweth from the forme or from the matter so formed As for instance capacity of Learning or Risibility is in Man as in the first subject The former floweth from the Reasonable soule the latter from the matter of a man so formed But neither of these are in man radicaliter or virtualiter but only because they are in a man formally and so either flow from the forme or from the matter so formed Take another Instance and of another sort The People that have power to elect a King though they have not formally kingly power yet have they a formall Power to submit themselves to Kingly Power And so haveing a formall Power to put one of the Relatives they have an aequivalent and Analogicall Power to put the other Correlative For Posito uno Relatorum Ponitur etiam alterum As for that which is quoted by the Replyer from Mr Hooker in the last clause of the third Columne of this contradiction I see not how it concerneth me or contradicteth any thing in the former Columnes For I doe not make any first Subject of Church-Power and yet others to share in that Power but not by meanes of that But as the keyes of the kingdome of heaven are diverse So I see no Inconvenience that the first Subjects to whom the severall keyes are committed may be diverse also Neither doth the letter of the Text seeme to me to gainesay that Mat. 16. 18. For though it speak not to Them but to Thee a Representing one state or Condition of men yet say that one condition to be believers and take Believers in a large sence It comprehendeth all sorts of Professing Believers whether Private members or Elders or Apostles indeed all But neither doe I see any convincing reason seeing Peter stood in a threefold Ecclesiasticall Relation being both an Apostle and an Elder a Profest Believer why Christ committing the keyes to him saying to Thee will I give them might not Intend to give all the keyes and the severall sorts of them