the knowledge of our Lord Iesus Christ u 1 Cor. 3. 12. in whom only consisteth the whole strength of the building though weake wood and timber be built thereupon so as looking into our selues and the examples of Gods best beloued Children yea Peter himselfe after this promise how foulely they haue falne we may euer finde cause of feare and distrust but lifting vp our eyes vnto God the stablenesse of his counsels and certaintie of his promises we may rest safely in confidence of his word which hath said w Ios 1. 5. I will not leaue thee nor forsake thee x Iohn 5. 24. hee that beleeueth in him shall not perish for euer He it is that doth nourish the holy fire in vs and keepes vs vnto the end y Iohn 13. 1. for whom hee loueth he loueth euerlastingly z 1 Ioh. 3. 9. and the seede of God abideth in the elect that being borne of God they sinne not vnto condemnation a Rom. 8. 1. for there is no condemnation to them that are in Christ Jesus which walke not after the Flesh but after the Spirit Christ prayed for b Luke 22 31. Peter and he prayed also for vs c Ioh 17. 2. 12. 20 24. and for all that should beleeue in his name that none of his might be lost neither is any able to take them out of his Fathers hand which is stronger and greater then all and loueth vs in Christ as hee loued him before the foundations of the world were laid against these the gates of Hell cannot preuaile for they haue the Lords priuie Seale not seene nor knowne to men but d 2. Tim. 2. 19 the Lord knoweth his Vse 2 Secondly this Doctrine iustly impugneth that error of the Romanists holding opinion that the visible Church and the pretended successors of Peter cannot erre whereas the contrary is apparantly verified in the Scriptures that Peter himselfe did erre and therefore though it bee true that the inuisible Church that is the elect of GOD cannot erre finally yet the visible Church consisting both of good and bad may erre as appeareth through the whole History of the Bible and in the primatiue times particular Churches haue erred witnesse Corinth Galatia Philadelphia Pergamus c yea the Church of Rome it selfe whether wee regard the Head or the Body hath grieuously erred First as touching the Head Romish Bishops haue erred and diuers of them became Heretickes Scismaticks Antipopes Negromancers Sodomites and what not Marcellinus sacrificed to the Idols of the Gentiles Leberius was an Arrian Nicholas changed the decrees of Iohn the two and twentieth Gregory of Pelagius Innocentius of Gregory yea in those things which belong to faith Cardinall Ragusanus proueth that the Pope may erre and did in the great Schisme at Rome Cardinall Cusanus affirmeth the Pope may fall from the faith the Councell of Basill auoucheth that the priuiledge of not erring belongeth not to the Popes more then other Bishops Secondly and as for generall Councels which haue a more liuely representation of the whole Church and where the Bishops of Rome haue been present may yea they haue erred one repealed the Actes and Decrees of another and there can bee no correction without errour the Councell of Nice defended Images that of Constantinople was against them the third Councel of Carthage saith that he is Antichrist that calleth himselfe an vniuersall Bishop the Councell of Rome and Trent say and maintaine the contrary therefore except there be more Truths then one Councels may erre and the Pope may erre and consequently the whole visible Church may erre and the truth is e Isa 9 17. many hypocrites making a great shew of godlinesse haue fallen away from grace and the truth of the Gospell become Apostatates in faith and Satanists in conuersation and yet the Church standeth For f Rom 3. 4. Psal 116. 1â— Titus 1. 2. Hebr 6. 18. let God be true and all men lyers in his truth it standeth and Satan a lyer from the beginning cannot ouerthrow it g 2 Thess 2. 9. Antichrists deceiueable delusions and lying wonders cannot preuaile against it Verse 19. And I wil giue vnto thee the keyes of the kingdome of heauen and whatsoeuer thou shalt bind vpon earth shall be bound in heauen and whatsoeuer thou shalt loose on earth shall be loosed in heauen Vpon such a sure and grounded confession of Peter proceedeth a twofold promise of Christ 1. as is formerly laid down that hereupon he will lay an vnmoueable foundation of his Church that the gates of hâ—ll should not bee able to preuaile against it 2. that he would for the gouernment thereof commit to his Apostles and Ministers the Spirituall keyes of the kingdome of heauen with a power to bind and loose in such manner as he would ratifie in heauen their proceedings in earth according to the tenure of his Commission wherby hee had so authorized them to execute his power in his Church In these wordes obserue two things First Datum The donation wherein consider 1. who is the giuer 2. to whom 3. what was giuen Secondly Applicaum The Application in these wordes whatsoeuer thou shalt bind on earth c. Doct. Concerning the first in as much as hee saith I will giue it teacheth vs That Christ is the giuer of the keyes who onely had this power from heauen as the heire of God the Messiah and Mediatour betwixt man and God who h Heb. 2. 3. Psal 8 6. 1 Cor. 15. 27. Iohn 17. 2. Phil. 2. 9 10. put all thinges in subiection vnder him in heauen and earth and so the Apostle affirmeth that Christ first receiued this power from God his Father to bee made the head of his Church and onely had right to giue and communicate such power vnto his Church thus Christ expresseth it in the Gospel i Math. 11. 27. 28. 18 19. All power saith he is giuen me in heauen and in earth and thereupon he groundeth his commission to send his Apostles into all the world this point is not onely verified by apparant and plentifull texts of holy Scriptures but euen our aduersaries in words not greatly contradict it howsoeuer in their practice and in effect they haue paralelled sundry of the Saints with him as the Turkes and Infidels haue wholly dethroned him and placed their false prophet and abominable idole Mahomet before him and aboue him but because they deny the principles of faith and religion wee will not contend nor spend much time in disputing with them but willingly acknowledge and subscribe to the Soueraignty and absolute power of Christ as disposer of all things in heauen and earth Vse And let the true Church and Spouse of Christ heare and obey his voyce and deriue her subordinate power from him alone which hee then promised and afterward gaue vnto her to execute for him for wee must note that he then instantly gaue not Note 1 but speaking in the future
to perpetuate their memories and eternize their Names by some glorious terrestriall Monuments on earth rather then to haue them registred in c Luke 10. 20. the Booke of Life in Heauen This grosse ignorance and folly the Psalmist derideth and taxeth d Psal 49 11. That great rich men of the earth should thinke their habitations will continue for euer and call their Landes by their owne names they that are mortall and both liue and perish with the bruit beasts seeke in vaine to make their names immortall in stones and monuments of earth Nay they thinke so to fence themselues against Gods decree and ordinance appoynted for all flesh and like Nymrods Impes build a Tower to secure them from Gods Iudgements e Gene. 11. 4. as well as to get themselues a name as appeareth in their proud practise in erecting their Babel the monument of their confusion It is true that Almightie God permitted vnto men some perpetuation of their Names in earth by the succession of children to a thousand generations but when men became rebellious disobedient to his will he cut that cord asunder and made their names soone perish out of the earth which wicked Absolom perceiuing would prouide a remedy against Gods forbid and failing of posteritie f Gen. 17. 7 19 15. 2 the richest earthly blessing that God giueth to his children would yet liue in stones and built a most stately Pillar as he thought of euerlasting continuance in the Kings Dale and called it after his owne name g 2 Sam. 18. 18 Absoloms Place But the Iustice and wisdome of God crossed Absoloms vaine humour and turned his glory into shame for being taken and slaine in his actuall and vnnaturall rebellion against his father Dauid instead of an honourable buriall in his owne Tombe which hee had so prepared h Verse 17. hee was cast into a pit in the Wood and a great heape of stones or rude rubble layd vpon him to keepe the remembrance of his Treason for his shame to all posteritie Was not this the pride and punishment of Nebuchad-nezzar who in vanitie of his mind vanting himselfe in his sumptuous buildings said i Dan. 4. 27. Is not this great Babel that I haue built for the house of the Kingdome by the might of my power and for the honour of my Maiestie But how was he shortly after turned out of his house into the fieldes to liue amongst beasts Did not the Prophet Isaiah as plainely foretell the destiny of Shebna the great Lord Treasurer and Steward to Hezekiah k Isa 22. 15. who had hewen out his Sepulchre in an high place and grauen an habitation as out of a rocke wheras God had determined to l Ver. 16 17 18 19. send him into captiuitie and to roll tosse him as a ball in a strange countrey where he should dye perhaps without buriall and the Charets of his glory shall bee his shame Kain though he had a sonne yet fearing Gods vengeance that his posteritie might faile built a Citie and called it m Gen. 4. 11. to 18. Henoch after his sonns name knowing himselfe cursed of God a fugitiue and vagabond in the earth So as wee see great men not seeking Gods glory but their owne honours yet faile of their wished ends the mightie God thwarting their purposes and bringing their vaine enterprises to nothing one proud pompeling destroyeth an others proiects Herod turnes Straton into Cesarea Philip alters it in the next generation into Philippi Agrippa will haue it Neronia Shebna makes his Sepulchre in one Countrey and is buried in an other and thus doth vanitie deceiue it selfe in hunting after a shadow of glory and not seeking the glory that commeth of God for honour as a shaddow flyeth from him that followeth it and followeth him that flyeth from it and no man can catch it except he falleth downe vpon it Much more aduised was Salomon of all kings the wisest which first sought to honour God and built a Temple vnto his name and as Dauid his father intended n Psal 132. 4 5. to find out a Temple for the Lord and an habitation for the mightie God of Iacob and would haue it the house of God and Temple of the Lord and yet thereby they gained the greatest honour to themselues also for o 1 Sam. 2. 30 God honoureth them that honour him and such as contemne him hee casteth into contempt So as the Lord God is well pleased p Exod. 34. 29. to beautifie Moses his seruants face q 2 Cor. 3. 7. with some sparkles of his owne glory and the house which Salomon dedicated to the honour of God brought honour vnto himselfe that in the Scriptures it is called promiscuously r Iere. 7. 4. the Temple of the Lord and Å¿ Act. 3. 11. Salomons Temple but it was a iust reproofe of the Prophet Haggai when the captiue Iewes were reduced into their owne Countrey and Citie of Ierusalem t Hag. 1. 4. in that they first went about to dwell in their owne seiled houses and the house of the Lord lay wast and desolate Vse Let vs build an house to the liuing God who maketh vs u 1 Cor. 3. 16. 8. 6. 15. 2 Cor. 6. 16. 1 Pet. 2 5. liuing Temples for himselfe to dwell in vpon earth that wee may for euer dwell with him in heauen Augustine accounteth it great folly for men that must dye to build houses as high as Eagles neasts to their successors which must dye also the rule of the Gospell is certaine that w Matt. 6. 33. if wee first seeke the Kingdome of God all other necessary thinges shall bee abundantly ministred vnto vs yea it was Gods liberall promise vnto his people x Deut. 28. 1. Iosh 24 13. that if they obeyed him and continued stedfast in his couenant they should haue houses yea strong and walled Cities which others had builded it is certaine that an honorable name is gotten and established by righteousnesse y Pro. 10. 7. but the name of the wicked shall rotte Bildad doth truely affirme how vntruely soeuer it was misapplied to Iob that z Iob 18. 17. the remembrance of the wicked hypocrites shall perish from the Earth and he shall haue no name in the streete it was a iust though a bitter execration of Dauid a Psal 109. 15. let the wicked be alwayes before the Lord that he may cut off their memoriall from the Earth it were better to bee forgotten then so remembred The Centurion in the Gospell Rule tooke a good course to get him a good name and the fauour of Christ and the people b Luc. 7. 4. 5. in building a Synagogue for the Iewes and exercise of Religion The woman of Canaan c Matt. 15. â—7 28. for her humble patience and faith the poore widdow d Luc. 21. 2. 3. for her mites cast into the treasury the Shunamite
Priests and people threatning ruine not onely vnto them but also to the Temple Citie and Kingdome Lastly it was generally beleeued and spoken that he was at least a Prophet r Luke 9. 19. or one of the olde Prophets The ground of this errour is that paradoxe held also by the Pythagoreans of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transmigration of the soule out of one body into another either reasonable or bruitish which it first happeneth to meet withall after it is departed as Poets fained the soule of Philip father to Alexander the Great entred into Bucephalus Alexanders horse whereby hee became so victorious in battell but how it crept into the Iewish Church is more doubtfull for it seemeth the Priests and Leuites held such opinions when they sent to require of Iohn Baptist to know what he was If hee Å¿ Acts 3. 22. 7. 37. were not Elias or the singular Prophet spoken of by t Deut. 18. 15 16. Moses and other Prophets or the Christ Iohn 1. 19 20 21 c. Which grosse Paradox is contrary to the Canon of the sacred Scriptures or orthodoxall Writers and common reason For euery soule u 1 Cor. 13. 38 as euery seed hath his proper body and being once departed from that body w 2 Sam. 12. 23 returneth no more except it bee by myracle into his owne much lesse into another body Elijah indeed prayed vnto God x 1 Kin. 17. 21 that the soule of the dead sonne of the widdow of Sarepta might returne into his body againe which was miraculously performed as were also the seuerall soules of y Acts 9. 40. Dorcas raised by Peter and z Act. 209 10. Eutychus by Paul the a Luke 7. 15. Iohn 11. 44. Math. 27. 52 53. Widdowes sonne at Naim and Lazarus and others raysed by Christ whose soules returned into their owne bodies by diuine miracle and no other transmigration for the soules of the righteous are in the handes of God and no torment shall touch them and it is noted in the Reuelation that the Soules of the Martyrs slaine for the testimonie of Iesus b Apoc. 6. 9. were in heauen vnder that Altar c Luke 16. 22. Angels caried the soule of Lazarus into heauen and cast the Gluttons into hell d Eccles 12. 7. The body shall returne vnto the earth whence it was taken and the Spirit to God that gaue it So beleeued the Protomartyr Saint Stephen when dying e Act. 7. 59. hee commended his soule into the hands of God yea f Luke 23. 46 Christ himselfe confirmed this Doctrine by his owne example as g Psal 31. 5. Dauid his true type and figure had also done else what a misery were it if good soules should enter into euill bodies as that phantasie dreameth they may doe and bee againe subiect to new torments in their bodies in this world and to damnation in the world to come and the same soule should bee holy and prophane reasonable and bruitish blessed and miserable which were an absurditie that can haue no coherence with Reason Scripture or any sort of learning But to passe ouer these dotages as vnworthy to be insisted vpon thus long let vs consider the purpose of our Sauiour in propounding this Question to his Apostles and Disciples for it could not bee that hee doubted or was ignorant of any thing concerning himselfe but well knowing the erronious conceits of the ignorant and variable multitude he draweth his owne followers into examination as well to drawe from them a true confession of that truth wherein he had instructed them as to correct the misconceiuings of the multitude which talked so vainely and variously of him and so descends from Quem dicunt to quem dicitis But whom doe yee say that I Verse 15. am As if he had said You that haue been taught of God and both seene and heard the word and works of God expresse your faith Whom doe yee say that I am To this question Peter one of the first and forwardest Disciples of Christ in the name of all the rest maketh a full and direct answere Verse 16. Then Simon answered and sayd Thou art the Christ the sonne of the liuing God Christ the annoynted of God which implieth all his Offices of King Priest and Prophet the Sonne not adopted by grace as all the faithfull are but begotten in vnspeakable manner by nature the Son of God the expresse character and image of God the Heire of God equall with the Father of eternitie the Sonne of the liuing God vnlike the heathen progeny which were the children of the dead Gods and off-spring of Idoles and imaginary fictions The summe is Our Sauiour Christ hauing first drawne from his Disciples a confession of the peoples fantasticall and erronious misconceits presseth them to lay downe what he had truely taught and they had learned of him what hee was which proceeded neither of ignorance to learne of them what opinions were held nor of ambitious humour as vaine men commonly doe to make enquiry after vulgar rumours either to glory in the peoples praises or to reuenge their calumniations but that hearing their opinions hee might instruct them aright or otherwise to draw from them a confession of the truth this for the context let vs now come to the obseruations Verse 13. He asked his Disciples saying Whom doe men say that I the Sonne of man am In that Christ doth inquire what the world thought and spake of him we may conclude that Doct. In some respects it is very lawfull and commendable to inquire what opinion the world hath of vs. There is I say a lawfull and lawdable vse to bee made of inquiring after mens reports of vs. Reas 1 That if they speake well and truly wee may bee thankfull to God that hath graced vs with a good name h Eccles 7. 3. which is more precious then the Apothecaries perfume sweet oyntment though we ought rather to striue i to deserue 1 Prou. 22. 1. well of others then to heare well of our selues Reas 2 or secondly if wee find our selues iustly taxed for our miscariages wee may endeuour rather to amend our selues then reuenge it vpon others that haue spoken truely of vs. Vse Indeed scandalous and vniust reports may be despised and it is good when wee are pursued with false clamours to take vp our harbour as Sea-men doe in a tempest resting in the calme hauen of integritie and a good conscience at least that Iudge will tell thee that there is cause of iust reproofe knowne vnto God and thy selfe that thou shouldest vndergoe such a chastisement as the raylings of the multitude and say as Dauid did of Shimei k 2 Sam. 16. 10 It may be the Lord hath stirred him vp to rayle and reproach thee Verse 14. And they said Some say John Baptist some Elias c. It is heere very obseruable â—hat the wrong opinions which
18. seeme to bee wise in this world let him bee a foole that hee may bee made wise as if hee should say Let him bee a foole in himselfe that hee may bee made wise by Gods teaching and renouncing all reason that flesh and blood suggesteth let vs resort vnto God by humble Prayer and l Iames 1. 5. aske wisedome of him which giueth to all men liberally and reprocheth no man Let vs pray with Dauid m Psal 119. Lord teach vs thy Statutes for without this teaching by the Spirit all mans preaching and hearing is in vaine let the Preachers be what they will for learning eloquence and painfulnesse as prompt in the Lawe of God as n Ezra 7. 6. Ezra as mightie in the Scriptures as o 1 Cor. 13. 1. Paul as eloquent as p 1 Cor. 15. 10. Apollos as powerfull as q Acts 18. 24. Peter as holy in conuersation as r Luke 1. 6. Zacharie let the peo-people heare neuer so deuoutly with as much reuerence as Å¿ Mark 6. 20. Herod heard Iohn yet all auaileth not without the reuelation of God which teacheth wisedome secretly as the Prophet speaketh or though they heare aâ— t Acts 20. 7. Eutychus did Paul vntill midnight and the matter bee handled with such dexteritie that alâ— may wonder as u Luke 4. 22. they did in the Synagogue at the gracious wordes which proceeded out of the mouth of Christ yet if the Lord open not the heart as hee did of w Acts 16. 14. Lydia and send a dewe of blessing vpon the seed it were all lost labour for it cannot fructifie without his grace which is therefore called the x Ephes 1. 17. Spirit of wisedome and Reuelation and yet by the ministery of the word which is therefore called most aptly the y 2 Cor. 3. 6. ministration of the spirit let Paul plant and Apollos water z 1 Cor. 3 6. yet God only God giueth the encrease To conclude let not Ministers bee puffed vp with any high conceit of their giftes though neuer so transcendent in comparison of others for a 1 Cor. 4. 7. what hath any man which hee hath not receiued or what profiteth the sowing of the â—est seed in the best manner â—xcept the dâ—aw come downe â—rom heauen vpon it and also â—et the people surcease their faâ—tious admirations of their Teaâ—hers b 1 Co. 1. 12 13 to hold of Paul Peter â—nd Apollos but let all hold of Christ into whom wee are all â—aptized In a word c 1 Thess 5. 13. let all Gods people haue all Gods â—aithfull Ministers in singular â—euerence for their workes sake and d Gal. 2. 9. let the Ministers giue their â—ight hands of fellowship one to another to further Gods building and if wee see any fruit of our labours or ye reape comfort or good by our Ministery and husbandry let not the least part of Gods glory cleaue vnto vs but let all the honour praise be giuen to the Lord which so reuealeth his secrets vnto vs. And I say also vnto thee that Verse 18. thou art Peter This name Peter as was formerly noted in the context is deriued from Petra which signifieth a Rock and is giuen here to Simon for his faith and confession of Christ according to his promise e Iohn 1. 42. thou shalt be called Cephas or Peter Doct. Simon by beleeuing and apprehending Christ by faith is now become a Peter that is a liuing stone in the house of God as are all beleeuers founding their faith on the Rock or chiefe corner-stone Christ so Saint Peter himselfe hath taught vs saying f 1 Pet. 2. 4. 5. and yee comming vnto Christ as to a liuing stone are built as liuely stones a liuing Temple vnto God and as all flesh is called g Isai 40. 6. grasse in respect of the weakenesse and sudden vanishing thereof so Christ onely is the h Matt 7. 24. true Rocke i and 21. 42. and chiefe corner stone that abideth on a sure foundation vnmoueable for euer and all that beleeue in him are made conformable stones to be ioyned vnto â—im in this spirituall Temple â—hose building is of God Vse This teacheth vs the great difâ—erence of all men before and afâ—er conuersion to Christ and efâ—ectuall calling to the knowâ—edge of the Gospell which beâ—ng borne dust grasse and chaffe â—re after regeneration become â—olide stones such as can abide the hammer of affliction and be â—quared like vnto Christ the Prophet Isaiah many hundred yeares before foretold of these k Isai 62. 2. new names new creatures new heauens and new earth for the regenerate are but as a renewed earth from the old earth of Adams corruption So was it reuealed vnto Saint Iohn by him which is α and ω saying l Reu. 3. 12. him that ouercommeth will I make a pillar in the Temple of my God and he shall goe no more out and I will write vpon him the name of my God and I will write vpon him my new name God graunt vs thâ— new name this conuersion thâ— faith m Reu. 2. 17. and this white stone and it this new name which no mâ— knoweth but he that receiueth it And vpon this Rock I wâ— Verse 18. build my Church That is vpon this true confession whereby thou declarest thâ— selfe to beleeue that I am thâ— Christ the prophesied and promised Messiah the Son of man and the Sonne of the liuing God vpon this Rock this Stone thiâ— corner stone I will build my Church which teacheth vs Doct. That the Doctrine of faith iâ— the foundation of the Church The Church of God n Ephes â— 20 21. is built vpon the foundation of the Prophets and Apostles Iesus Christ himselfe being the chiefe Corner-stone in whom all the building coupled together groweth vnto an holy Temple in the Lord to this accordeth the testimony of Saint John o Reu. 21 14 describing in his celestiall vision the new Ierusalem and holy Citie in which the twelue Apostles are noted to bee the foundations of the Church which is vnderstood of their Doctrines and not of their persons for as they were men they dyed yet the Church fayled not for want of foundations and no other could any man lay than that which was layd by them and Christ himselfe he was the primary builder and foundation they secondary builders but vpon the same foundation and vpon him alone Note But here we must vnderstand that all profession of faith doth not conioyne vs to Christ in this building for though it bee an excellent thing to beleeue God to be to beleeue the vnitie of the God-head and Trinity of the persons to beleeue that his word is true and promises faithfull and the like yet if we beleeue not the Mediator-ship of Christ for vs and our saluation in and by him alone as Peter heere confesseth wee are not members vnited to
workemanship is prescribed by God himselfe whose diuine wisedome knowing what was in man would not leaue any thing to his braine-sicke if not braine-lesse inuentions namely First the Arke or Shippe of Noah Secondly the Arke or Tabernacle of Moses Thirdly the Temple of Salomon First Touching the Arke of Noah it was prouided for the preseruation of Gods Family which was the Church in the posteritie of Noah by Gods appointment only vnforeseene by the Patriarch himselfe and vnthought of by the rest of the world which were iustly destinated to destruction yet the making of the Arke is in all things prescribed by Almighty God p Gen. 6. 14 15 16. the Timber of Pine Trees gopher the Rabbines pitching within and without the length the breadth and height the windowes doore and seuerall roomes how to bee framed and placed Secondly the Arke or Tabernacle of Moses is appointed of God who ordered the worke and furnished the workemen with meete giftes for performance thereof q Exod. 25. 10 c. 26. pertotum 31. 2. to 10. the matter the forme the instruments the bars the pinnes the couerings the Snuffers the Priests garments and euery thing set downe at large r Heb 8. 5. by God himselfe for the place of his dwelling among his people for howsoeuer hee filleth Heauen an Earth with his presence yet his speciall residence is in his Church which is said to be Å¿ Psal 132. 5. 13 14. his habitation where hee will dwell for euer and hath a delight therein to conuerse with men there is his mercy seate t 1. Kin. 6. 13. and thence he giueth his Oracles and manifesteth himselfe and his will vnto the Church and Moses is very diligent in â—e ample discription thereof â—nd whatsoeuer appertained to â—he seruice of God therein â—hich was brought by Dauid â—fter he was setled in his Kingâ—ome with great solemnitie â— first to the house of Obed-Edom u 2. Sam 6. who was mightily blessed by Gods presence there and afterwards to his owne house in the Citie of Dauid Thirdly when Salomon would build a Temple and instead of a wandring Arke w 1. King 5. 5. 6. 2. 3. would haue a setled Seate for Gods habitation and exercise of Religion x 8. 4. hee brought the Arke and placed it as a Sacrament of Gods presence in his Temple which was an other illustrious and last figure of the Church of God in building whereof what soeuer God himselfe prescribed was most precisely obserued both for the matter and forme thereof and with what magnificenses and curiositie it was performed how mystically euery part was framed to represent Christs Church and spirituall Temple by a King of Peace for a King of Peace and to direct to the Kingdome of Peace is at large to be read in the holy History which is the most warrantable rule for vs to proceede by to square out our Church gouernours and gouernment and all variation from it is an aberration from the truth which is the chiefe pillar of Religion in the house of God Vse 1 And thus wee haue found out the chiefe Master builder which is Christ I will build saith he and the same is also y 1 Cor. 3. 11. the foundation of the building z 10. 4. the Rock and a 1 Pet. 2. 6 c. Corner-stone as he b Hebr. 9. 14. was the Priest and oblation the c 10. 8 12. sacrificer and the sacrifice so hee is d Eph. 1. 22 23 the head of the Church which is his mysticall body and in him wee grow together and are ioyned to him to be the members of his body and with him to be made e 1 Cor. 3. 16. 6. 19. a liuing and holy Temple for the habitation of God through the Spirit Vse 2 This also doth teach vs the excellency of Christ aboue the Church which is built by him and on him as the chiefe foundation and hath f Apoc. 19. 13 to name the word of God and is g 1 Pet. 1. 25 Math. 24. 25. of euerlasting continuance and endureth for euer though Moses was a most excellent workeman in building the Typicall Tabernacle yet he was but a part of Gods house but Christ is the builder h Hebr. 3. 3. which hath more honour then the building and let the Spouse hearken obey the voice of her Bridegroome and then wee will obey her the Apostles required no greater obedience of the Churches then i 1 Cor. 11. 1. to follow them as they followed Christ Note 2 Build the Church is compared to a building the nature of which metaphor shall the morâ— plainely bee expounded by shewing what resemblance therâ— is betweene the Church of God and a house or building First the Metaphor of building denotateth vnto vs the order which ought to bee in the Church for edification thereof for it sufficeth not to heape vp stones and timber in a confused manner but to hew and square them out to compact them strongly togither and to frame it in comly order for the God of order and therefore the Apostle requireth of teachers k 2. Tim 2. 15. that they diuide the word of God aright for Gods vnder-builders are euer noted for skillfull worke-men indued with wisedome to pollish and perfect the workemanship which they vndertake as was liuely and figuratiuely represented in the builders of the of the materiall Tabernacle and Temple as namely l Exod. 31. 1 2 3 4 5. 6. Bezaleel Aholiab m 1. King 7 9 13 14. Hiram and such like skilfull workmen Secondly as Salomons Temple was n Iohn 2 20 fortie and sixe yeares in building so o Ephes 4 11 12. the Church of God is not hastily raised vp but ariseth by degrees vnto perfection and as we say in a common Prouerbe Rome was not built in a day so hee that beleeueth must not make haste to thinke he is a true member of Gods Church by participation of Sacraments but by profiting and proceeding in the knowledge of the Word of God p 2. Pet 3. 18. There is a growing in grace and in the knowledge of Jesus Christ and the Prophet Ezekiel in a Vision describeth the increasing of the graces of the Church q Ezek. 47 2. c. by a vision of waters which first came to the ancles then to the knees c. and Christ himselfe implyeth so much in the Parable of the Mustard-seed which being r Math. 13. 31. little at first groweth to a Tree wherein Birdes build their Neasts Thirdly as in a building the stones and timber must be hewen squared and made fit to ioyne not onely to the foundation but one to another so in Gods Church the members of Christs body are not onely required to be vnited with their Head but knit together in vnitie amongst themselues Å¿ Ioh. 13. 34 85 15. 12 17 1 Iohn 3. 23.
any but Idolaters which will fall downe and worship him whereas contrarily when Christ perceiued such an ambitious inclination in his Apostles of Lording ouer their brethren hee forthwith b Luke 22 24 to 30. forbad such affectation of Pope-like domination and sent them to climbe by humilitie and innocency at the lowest step of the ladder to exaltation that so they might attaine greatnesse aboue the rest when they had bin most seruiceable to the rest and then hee would appoynt them a Kingdome as his Father had appoynted him c Iohn 18 36. which was not of this world as himselfe clearely witnessed and expressed and howsoeuer the Pope liketh to haue the Keyes vnder his girdle yet hee liketh better of the two Swords that by them hee may â—eepe all men vnder his girdle and to speake the truth in the one as well as the other the Romish Church is driuen to a constrained construction of the words of our Sauiour Christ and turneth the Keyes which were spirituall into a temporal sword of Authoritie and the Swordes which were temporall into spirituall iurisdiction of his Ecclesiasticall Censures and Excommunications d Luke 22. 36 38 50. It is true that Peter did rashly attempt to draw and vse his temporall sword and was commanded to sheath it againe for such weapons his Master needed not which might haue more then twelue Legions of Angels to deliuer him and destroy his enemies if he had aymed at such defence of himselfe or offence of his enemies but the e Math. 26. 51 52 53 54. Scriptures could not so bee fulfilled for hee foretold of his Passion and that persecutions should so rage that a man should need to f Luk. 22. 36 38 sell his coat and buy a sword and when the Disciples by a mis-interpretation and in a carnall sense thought hee had meant a materiall weapon they told him they had two swords he replied that it was enough for that conflict Hence the Pope hath drawen out his two swords spirituall and temporall and vseth one of them as a fooles dagger which is often drawne out and in vpon slight occasions excommunicating and absoluing hourely for petty offences and the other is made like the tyrannicall Turkes Semiter which being once vnsheathed cannot bee put vp till it be made g Apoc. 17. 6 drunken with the blood of the Saints as our times haue seene and doe feele by lamentable experience two such swords as Christ spake of and the Apostle shewed forth are not enough for him nor all the swords of two Kingdomes Italy and Spaine But many Princes swords must rage against their owne bowels to vphold this their Romish Idole whose Image they haue adored as a God for pardoning their sinnes The h Iudg. 9. 8. noble Vine and Oliue would not leaue their goodnesse and sweetnesse to vsurpe a dominion ouer the Trees as this base i Verse 15. Bramble dare attempt but his reward shall be to perish with the Sword of Gods Word and to bee k Apoc 18. 6 serued with like plagues of blood and warre as he hath serued others And as for mis-interpretation of metaphoricall phrases as we see the Apostles before they were taught of Christ misconceiued his Parables vnderstood not what Leauen he spake of nor what Keies or Swords he meant yet now let vs looke into the Popes Library and heare his Interpretations Our Papistes they say are honest men and will bee tryed by themselues let vs therefore see what their Church Champion Bellarmine Bellar. de Rom. Pont. lib. 5. ca. 3. will maintaine for Catholike and Canonicall in this poynt his words be these Ex Scripturis nihil habemus nisi datas Pontifici Claues regni Caelorum de clauibuâ— regni terrarum nulla fit mentio Out of the Scriptures saith hee wee finde nothing giuen to the Pope but the Keyes of the Kingdome of Heauen but of the Keyes of the Kingdomes of the Earth there is no mention at all and so farre we need not care much to agree with them Secondly others interpret the Keyes to bee nothing else but Munus docendi Euangelium the Office of teaching the Gospell wherunto for our owne part we so consent that we thinke it yet falleth short of the full scope thereby intended for administration of Discipline as well as Doctrine in the Church of God which matter because it would require a more ample and exact discourse than is perhaps fitting for this place time and Auditory I will passe by also and referre them that are desirous of further resolution in that Argument to that which is purposely written of diuers concerning the same and the rather because I would not haue the sores of our Church fresh launced and ripped vp and therefore omitting these mis-interpretations which are peccant and vnsound either in defect or in excesse let vs come precisely to vnlocke the true meaning of the Keyes The Metaphor of Keyes is borrowed from that Instrument which we commonly vse in opening or safe locking vp of things appropriated to our owne priuate vse and commoditie and so the sense of the Keyes is diuersly taken in Scripture First the Keyes are taken for matters of trust and authoritie committed to some more worthy person of trust as a Steward to dispose of whatsoeuer is needfull in an household And so Ioseph had the Keyes of l Gen. 39. 4 Potiphar m Verse 22. the Gaoler and n Cap. 41. 40 41. Pharaohs house that is a power to order the affaires of the prisoners and family So it is in this sense vsed when the Lord threatned to depose Shebnah and to preferre Eliachim to be chiefe Steward in the house of Hezekiah Hee saith that he would o Isay 22 22 lay vpon his shoulder the Key of Dauid that he should open and no man should shut c. which in the precedent verse himselfe expoundeth saying vnto Shebnah I commit thy power into his hand which is vnderstood by the Key of Dauid Secondly it is likewise sayd That p Apoc. 1. 18. Christ hath the Keyes of Hell and Death that is a power as a Iudge to condemne and punish delinquents against his Lawe temporally and eternally Thirdly Satan as a tormentor and executioner vnder Christ to execute his Iudgements vpon the damned is sayd to haue q Apoc. 9. 1. and 20. 1. the keyes of the bottomlesse pit that is power and authoritie to execute Gods Iudgements vpon the reprobates as Aretius interpreteth it Dispensator hic est poenarum diuinitas ordinatarum a dispenser saith hee of the Iudgements ordained from heauen by God and thereunto Brightman accordeth ioyning the Pope with the Deuill as an Executioner of Gods Iudgements vpon them which haue fallen from the truth and stedfastnesse of their faith vnto lyes and delusions and these Keyes Antichrist may well place in his Armes to denotate his power ouer Apostatates and back-sliders from the truth and ancient faith of the
the binding and loosing which God in all ages hath exercised in his Church by the Ministery of Moses and all the Prophets as by his Apostles in the time of grace and of the Gospell so we safely conclude that the power to forgiue or retaine sinnes is not properly giuen to men k 1 Cor. 9. 18. cap. 2. 5. 3. 6 7. but to the word of God and his diuine Sacraments whereof men are but the Ministers to plant and water to teach exhort reproue and correct but the effect is of God which giueth power to his Word and Sacraments as the Sunne to mollifie waxe and harden clay to minister the l Acts 10. 44. 2 Cor. 3. 3 6 8. spirit of grace or Satan to possesse reprobates And to conclude and close vp this poynt of the Keyes whether we vnderstand the Doctrine or Discipline of the Church or both as it may bee safely so extended yet wee ascribe vnto God the effectuall power onely to loose or retaine sinnes Vse 1 But let no man despise the Ordinance of God in the administration of his Word and Sacraments or the iust censures of the Church for the contempt of any of them God himselfe reuengeth as an indignitie done vnto himselfe and so the excommunicate person shut out of the Church by Paul and the Congregation was sayd to be deliuered to Satan who hath great dominion ouer vnbeleeuers and contemners of Gods word and holy Ordinances and there were many fearefull examples in the Primitiue Church of diuers excommunicate persons taken with frenzy and ouertaken with strange iudgments wherby God wrought a feare in the Church to offend presumptuously against his Ordinances So m Actes 5. 3 5 11. Ananias and Saphira censured by Peter for their hypocrisie were immediately strucken to death and cut off by a consteruation of the body from the grace of life and by an eternall malediction of the soule from the life of grace And also n Act. 8. 20 21 Simon Magus being discouered and cut off from the Church was filled with all iniquitie and returned to his Sorceries and the Deuils seruices againe o 2 Sam. 7. 15 1 Sam. 13. 14. and 15. 26. and 16. 14. and 19. 23. Saul being denounced by Samuel to be cut off by the sentence of God an euill spirit possessed him who notwithstanding when he was in the Assemblies of the Church Prophets did also prophesie with them It is safe therefore to bee in the Assemblies of Gods Saints where the Spirit of God hath his residence on the contrary it is a fearefull thing to bee in the Congregations of the wicked p Num. 16. 21 24 30 32. 27. 3. as the complices of Corah Dathan and Abiram which were swallowed vp into destruction and went downe quicke to hell with them To be cast off from God which raigneth in the Assembly of the Saints q 1 Cor. 5. 4 5 11. is to bee cast vnto Satan which rageth out of the Church Let such as neglect the publique Assemblies of Christian Congregations or reiect the word of God or his diuine Sacraments there ministred consider how fearefully they offend against God and their owne soules which refuse to vse that Key whereby the kingdome of grace heere and of glory hereafter is so effectually opened vnto them The Keyes of the Kingdome of Heauen Doct. In that the Word of God is called the key of the kingdome of Heauen it teacheth vs the great power and efficacie thereof being as Augustine affirmeth Potens Instrumentum the powerfull Instrument for the encrease of Gods Church and Kingdome It is most true that this great power promised was as graciously performed by Christ vnto his Apostles which brought greater workes to passe by this their Ministery in conquering the whole world and subduing the consciences of men to the obedience of God than all the Potentates and prudent men of the earth were able by their power and policie to performe Demosthenes among the Greekes and Cicero among the Latines renowned for their Eloquence Solon for his wisedome Aristides for his Iustice Plato for his diuine Philosophy Aristotle for his profound knowledge Alexander for his Prowesse Caesar and Pompey for their power famous in their generations in all the world yet neuer attayned any such conquest ouer Satan or the world as these poore Preachers Fishermen and Fishers of men brought to passe by the vertue of these Keyes and Commission of Christ wherby they surpassed all Conquerours for the vniuersall largenesse and constant continuance of Christs kingdome vpon earth Let Tamberlaine the Tartar and the Turkish Ottomans boast of their great Atchieuements yet they came short of the bounds of their Territories as Christes Kingdome was inlarged from Sea vnto Sea vnto the endes of the earth of these it was prophesied and by these it was performed r Psal 19. 4. Luke 1. 3â— Rom. 10. 18. Their sound went out into all the world and their voyce vnto the endes of the earth It is a false bragge of Turkish or Romish Emperours Iupiter in Coelis Caesar regit omnia terris for they neuer had any Empire of comparable extent with this nor of answerable subiection themselues were Lords of men and slaues of vices and it was truely verified which the dogged Diogenes tolde Alexander That he was not a Conquerour but a drudge of the world hee ouercame not the world but the world ouercame him and hee was a slaue to so many Lords as hee was subiect to vices Pride Excesse and Drunkennesse ouerthrew him and his kingdomes were diuided and fayled in the next Generation but of this King and Kingdome it is sayd Å¿ Isai 53. 8. Act. 8. 33. Who can tell his Generation Mans Lawes and subiection extended but to the body goods and estates of men in this world t 2 Cor. 10. 4 5 Christes Kingdome is ouer Satan Sinne Death Hell and Damnation and ouer the Soules and Consciences of men u Hebr. 4. 12. to bring euen the most rebellious thoughts of the heart into subiection vnto God yea it preuailed mightily against all the powers of the world w Apoc. 17. 14. which by most grieuous persecutions set themselues against it but it was no more possible for them to suppresse it then x Apoc 7. 1 to stay the winds that they should not blow vpon the face of the earth or that the breath of God should be restrayned It is recorded by Ruffinus Ruffin lib. 2. Cap. 5. that when the Christians in Edessa a Citie of Mesopotamia were banished by the Emperors commaundement yet they had their meetings in the Fields Woods and by the Riuers to heare and practise the Word of God wherewithall the Emperour being enraged strucke the Captaine with his fist in fury demaunding why he did so permit them the Exercise of their Religion contrary to his Edict and Commaundement Wherevpon the Captaine vpon the next day resolued to dispatch them but beholding
vnto Ieremie k Iâ—re 11. 21. 18. 1â— 44. 16 17. The word which thou hast spoken to vs in the name of the Lord we will not heare it of thee but wee will doe whatsoeuer thing goeth out of our owne mouth as to burne Incense to the Queene of heauen c. And yet these desperate Rebells against God in maintaining their Idolatries were neuer so impudent as the Papists to blot out the second Commaundement of the morall Law of God for that it left them without all excuse and could not be auoided by any glossographical Interpretations Rome had some soundnesse of Religion in the dayes of the Christian Emperours till the Imperiall Popes confounded all things Constantine the Great caused the Bible to be written out and sent it to all Kingdomes Prouinces and Cities within his Dominions as the great Apostata Iulian from whom the Papistes haue drawen this ther paradox obiected it as a great fault that their women were so expert in holy Scriptures Vse 3 Euery man or woman that hath a Legacy bequeathed vnto them in Gods Will and Testament will and ought to be carefull to reade in that Booke and to inquire out what portion it is that the Lord hath bequeathed vnto them and it is our chiefe happinesse that wee haue a written Will of God and that therefore wee goe not about to suppresse it and introduce a nuncupatiue will of vnwritten Traditions as the false Catholickes endeuour to doe who by their owne Traditions striue to make the Commaundement of God of none effect It was a great blessing which the Lord promised by the Prophet l Isai 55. 1 2. 3. That they should drinke of these pure waters freely and plentifully as also it was the threatening of a grieuous curse m Amos 8. 11 12. That hee would send a famine not of bread but of his Word and how heauie hath the wrath of God appeared in powring these forewarned Iudgments vpon the famous Churches of Asia and Greece n Apoc. 2. 5. in remoouing the Candlesticke of his Word and suffering a barbarous Mahometan Tyrant to trample them vnder his filthy feet and so the Church of o Ierem. 7. 4. Rom. 11. 21. the Iewes as well as of the Gentiles hath lost her light p 1 Cor. 10. 12. And let vs that thinke wee stand take heed lest we fall There are two remarkeable sinnes mentioned in sacred Writ which are noted to bee euer the forerunners of the forementioned iudgement namely First the barrennesse and emptinesse of good workes Secondly contempt of Gods Word and Ministers Concerning the first it is notably expressed of old as well in the parable of Isaiah as of Christ himselfe q Isai 5. 2 to 6. serem 2. 21. Mark 12. 2. to 10. Math. 21 33. to 42. Luke 20 9. to 17. of the Vineyard let out to Husbandmen which not rendring the due rent and fruits to the Lord and Owner were threatned as in short time after it came to passe both in the old Church and Temple in Jerusalem destroyed by the Assyrians and Chaldeans as lastly by the Romanes for the Lord of the vineyard the God of Israel had planted fenced and dressed it with all diligence and sent Messengers to require the fruites but it brought foorth either no fruite or naughtie fruite no wine but wilde grapes and therefore was worthily r Math. 21. 19 20. cursed for both barrennesse and badnesse Secondly the wickednesse of the Iewes was yet worse and more resembled our Romish Vineyard in killing Gods Messengers which were sent vnto them and will not haue Christ but Antichrist to raigne ouer them And this we may obserue by the way that as Christ would honour the Ministery of the Apostles by committing these Keyes of knowledge and authoritie vnto them so the Antichristian rabble contrarily cast all contempt as well on the Gospel it selfe debarring Gods people of that Key of knowledge as also persecuting the Preachers of the Gospell with all contempt And this is the occasion that Almighty God often taketh away the other Key vse of the Word for the contempt thereof and as Å¿ 1 Sam. 3. 1. Visions and diuine Reuelations were rare and the Word of God precious because it was rare in the dayes of Eli so t Numb 11. 6 men loathed Manna when it was plentifull as wee doe the Gospell complaining that wee haue too much of our Fathers blessing as if the honour of the Ministery consisted in putting downe the exercise of it for which cause the Lord threatned by the Prophet Amos u Amos 8. 11 to send a famine of his Word and this is to vs a good and necessary caueat now in the time of our plentifull haruest when the Lord hath sent such store of Labourers into his Vineyard that we bee not like the Papists who keepe no mediocritie in the due estimation of their Ministers as the Apostle w 1 Cor. 4. 1 2 requireth but either they aduaunce them too high and make them Lords ouer their faith or else cast all contempt vpon them if they preuaricate neuer so little their Traditions x Math. 15. 6. which they extoll and preferre before the precepts of the Gospell and Commaundements of God And so much may suffice to bee declared concerning the Donation of the Keyes the Application of them followeth in the last part of the verse And whatsoeuer thou shalt binde vpon earth shall bee bound in heauen and whatsoeuer thou shalt loose in earth shall be loosed in heauen Doct. Obserue the admirable Sympathy and the Cooperation of God with the Ministers Office man preacheth and God blesseth and establisheth his Doctrine whether hee preach Iudgement or Mercie Now for the more euident demonstration of this truth wee affirme y Ezek. 33. 7 8 9 c. that if the Minister of God see and perceiue a peruerse and obstinate sinner to walke and goe on in his wicked waies and thereupon denounceth against him Gods iust Iudgements out of his holy Word if hee yet persist impenitent the Minister may lawfully pronounce condemnation against him and he thereby so bindeth him that God in heauen ratifieth the curse which is contained and pronounced out of his Word but if such a sinner shalâ— feare and tremble and hearken vnto the Word of God and repenting himselfe confesse his sinnes to God and make it also so appeare vnto Gods Minister he may then from God pronounce vnto him remission and absolution of his sinnes which are most surely forgiuen of God in heauen and the Minister is said z Iam. 5. 19 20 to haue saued his soule which went astray though his saluation be of God alone Thus the Prophet a 2 Sam. 12. 5 11. Nathan brought Dauid to confesse himselfe the childe of death hauing continued aboue two yeares in his sinne vnrepented of but as soone as hee had drawne him to the knowledge and acknowledgement of his offence
and sawe the true and vnfallible signes of his vnfayned repentance hee doubted not to declare from God his pardon and absolution b Verse 13. and that his sinne was taken away This is the binding and loosing which the Prophet Ezekiel speaketh of in his third Chapter from the seauenteenth Verse to the two and twentyeth as also in the three and thirtieth Chapter from the first Verse vnto the tenth and and though this power of binding and loosing was apparantly heere giuen to the Ministers of the New Testament yet the effect thereof was the same in the olde Couenant in Christ and to the beleeuers in him for c Hebr. 13. 8. Hee was yesterday and to day and the same for euer d 2 Cor. 1. 20. In whom all the promises of God are Yea and Amen certaine constant vniforme and for all times and ages alwayes reseruing this power to the Ministers of his Word who are likewise restrayned of all power which is not by the Word for as the Prophet Isaiah speaketh e Isai 44. 26. Hee confirmeth the wordes of his Seruants and performeth the Counsells of his Messengers wherevnto accordeth the saying of the Iust man Iob f Iob 33. 23. If there bee a Messenger to declare vnto man his righteousnesse then will the Lord haue mercie vpon him Thus God bindes all mâ—n to himselfe and men vnto men also for men cannot saue men without God and God will not ordinarily saue men without men If hee will saue Cornelius g Act. 10. 5 22 hee must send for Peter and heare of him words whereby he may bee saued Vse 1 First this serueth to induce vs that as wee honour God so wee should reuerence his Ministers h 2 Cor. 5. 18 19 20. to whom hee hath committed the Worde of Reconciliation Vse 2 Secondly let vs here marke what a reuerend respect both Ministers and people ought to giue to the Ordinances of God exercised in his Church for if they preach Christ as they are commaunded it is not they that speake i Marke 13. 11 Math. 10. 20. But the Spirit of my Father sayeth Christ that speaketh in them And so the people ought to receiue it not as the word of man but of the euerliuing God and so for the Sacraments likewise that wee looke not so much on the outward Elements of Bread Wine and Water which otherwise are things of common vse in themselues but respect chiefly the Institution of God which maketh them holy and consecrated Mysteries by his Word to bee effectuall food vnto our Soules and meanes of Saluation howsoeuer in the things themselues and manner of administring them there seeme great simplicitie which might make them contemptible to carnall men k 2 Kings 5. 12 13 14. as Naaman esteemed nothing of the waters of Iordan to haue any more power then Abana and Pharphar Riuers of his owne Countrey Damascus but when hee did it in the Word of the Lord and by the Ministery of Gods Prophet Elisha then that word ioyned with the Element made it vnto him an holy and effectuall Sacrament and so not euery Lambes blood l Exod. 12. â— 11 13 23 27. but that of the Paschall Lambe which was ordayned by God was a true representation of Christ and a Seale vnto the Church that the Destroyer passeth ouer Gods people which passeth heauy vengeance and destruction vpon the vnbeeleeuing Egyptians and so likewise the promise is not made to euery man that God will ratifie in heauen whatsoeuer hee shall pronounce on earth but this power hee appropriateth to his Ministers which haue a lawfull Calling and Authoritie to preach his Word wherein the effect lyeth and not in the persons of the Ministers or people without the approbation of Christ to whose ordinance the whole honour and efficacie is to bee ascribed Vse 3 Thirdly let vs all heerein learne to iudge wisely betweene the Minister of the Word and the Word of God it selfe from whence the Ministers power is deriued The Ministers are men like vnto our selues sinners weake mortall and must dye but the Word of God is pure strong an immortall seed and endureth for euer It seemeth the people in the Prophet Zacharies time made such obiections against their Prophets to excuse themselues in not obeying them m Zach. 1. 5 6. The Prophets say they are dead as well as our Fathers for all were sinners to whome God answereth by the Prophet and by way of concession graunteth it to be true That their Fathers were dead and the Prophets were dead but yet his word spoken vnto them by the Prophets tooke hold of them and that was not dead but doeth abide for euer and the after Generations sawe the accomplishment thereof in the appoynted time Ieremiah was dead in the time of the Captiuitie but his Prophesie remained and at the end of seuentie yeares they found the due accomplishment thereof Let the Ministers bee weake men mortall and corruptible yet Gods Word still abideth immortall and incorruptible n 2. Tim. 2. 9. The Minister may be restrained bound and in prison but the Gospell is not bound that winde is not restrayned nor in prison o Hebr. 4. 12 but it is still mightie in operation p Apoc. 7. 1. who can stay the raine that it should not fall to moysten the earth Neither can the Word of God more than the Dewe of Heauen bee restrayned but it shall bee dispersed q Isa 55. 10 11 to accomplish his will that sendeth it or as an Arrow which a man shooteth though hee that shot it stand still or dye in the act yet the Arrow flyeth vnto the marke at which it was aymed And it is true that power is giuen vnto them Ministerially to shut Heauen r Apoc. 11. 4 5. 2 King 1. 10. and fire proceedeth out of their mouthes which destroyeth the enemies of Gods Trueth and Grace Note Yet it must alwayes bee vnderstood that this binding and retaining sinnes is onely of impenitent Transgressors of Gods Lawe Å¿ Prou 26. 2. else the Curse that is causelesse shall not come but God may and will blesse t Num. 22. 12 18. 23. 8 20. where Balaam and the false Prophets would curse God promised to Abraham to u Gene. 12. 3. curse those that cursed him whome God had blessed w Gene. 27. 29. and that hee would curse them that cursed Iaakob It shall fare with them as it did with Goliah x 1 Sam. 17. 43. which cursed Dauid in the name of his Gods but Dauids God blessed him and brought the curse vpon Goliah himselfe and all his Gods could not saue him So likewise the Apostle interpreteh his owne meaning and sheweth how Ministers absolue sinners where it is said y Actes 5. 31. That Repentance and remission of sinnes should bee preached in his Name for without repentance in the beleeuer there is no absolution to bee pronounced by the