William Perkins on Revelation 3:7

Verse 7. And vnto the Angell of the Church which is of Philadelphia, write: These things saith he, which is holy and true; which h[illegible: 1 letter]th the key of Dauid, which openeth and no man shutteth, and shutteth and no man openeth.

Here beginneth the sixt particular Epistle of our Sauiour Christ, from this verse, to the 14. And before it (as to the rest) is prefixed a speciall Commandement vnto Iohn, whereby he is enioyned to write this Epistle vnto the Church of Philadelphia; the end of which commandement, is to warrant the calling of Iohn to write this Epistle: but of this we haue spoken before.

The Epistle it selfe containeth three parts: a Preface; the matter of the Epistle; and the Conclusion. The Preface, in this verse: These things saith hee &c. wherein is set downe, in whose name this Epistle is sent; namely, in Christs: where (as in the former Epistles) he is excellently described, for the winning of more credite vnto this Epistle. And that, first, by his properties: Holynesse and truth. Secondly, by his kingly office, in the words following.

For his properties. First, Christ is sayd, to be holy. Quest. How can Christ be said to be holy as he is man, considering hee descended from Adam, who c[illegible: 2 letters]ueyed his sinne and the guilt thereof, to all his posteritie? The common answere is this; That indeed, Christ descended from Adam, as hee is man: but his substance was sanctified by the holy Ghost in the wombe of the Virgin, and thereby hee was freed from Adams sinne. This answere is true, but not sufficient: for men besides the corruption originall, take from Adam the guiltinesse of that sinne which Adam committed. Now sanctification taketh away the corruption of sin, but not the guilt thereof, therefore a more full answere is this: That all which come of Adam by naturall generation, doe receiue by that order which God set in nature at the creation, saying, increase & multiply, both the nature of Adam and the sin & guilt thereof. But God for the preuenting of this in the Incarnation of Christ, ordained that Christ should not come of Adam by naturall generation, but by a miraculous Conception of the holy Ghost: whereby hee tooke the nature of man with the infirmities thereof, without the sinne of mans nature, or the the guiltinesse thereof. And thus is Christ free from sinne as he is man.

Further, Christ is holy two wayes. In himselfe; and in regard of his Church. In himselfe, hee is holy sundry wayes: first, in regard of his Godhead, for his diuine nature is holinesse it selfe. Secondly, as hee is man; for his man-hood was not only freed from all manner of sinne, by reason of his miraculous conception, but it was also inriched and filled with holinesse, and that in greater measure than all men and Angels, for he receiued the gifts of the holy Ghost without measure. And againe, as he is man; Christ is holy in regard of his obedience and actions, for liuing on earth he did actually as our suertie fulfill the Law for vs. Secondly, Christ is holy in regard of his Church. First, because hee is the authour of that holynesse, which is in euery member of his Church. Yea, hee is holy in regard of men in a further respect; namely, as the roote of all mans holinesse, as he is Mediator. For looke as from Adam is actually conueyed originall sinne to euery one of his posteritie that commeth by naturall generation: so from Christ is righteousnesse and holinesse conueyed to all that beleeue in him: and for this cause hee is called 1. Co[illegible: 1 letter]. 1.3[illegible: 1 letter] our righteousnesse and sanctification: and in this sence especially is Christ said to be holy in this place.

The vse. Whereas Christ is said to bee holy not only in himselfe but for vs: here we must marke what is the principall thing in Christian Religion; namely, to haue care to bee ingraffed into Christ, that from him wee may receiue grace to become new creatures: and feele in vs his power to kill our corruptions, and dayly to renew his owne Image in vs, in righteousnesse and true holinesse; and that as truely, as wee feele in vs Adams corruption. It is not sufficient for vs to plead, that Christ will bee our Sauiour, and will free vs from all sinnes: but wee must labour to haue Christ conuay holinesse into vs, and that as sensibly as wee see the roote conuay sappe into the branches: and this holinesse wee must make to appeare in our liues, as the branches by their fruit, and leaues doe shew they receiue sappe from the roote.

Secondly, here note, Christ propounds himselfe vnto vs and to all Churches, as a notable patterne to be followed; giuing vs to vnderstand, that all that beleeue in him and looke to be saued by him, must bee holy as hee is holy: making conscience of euery euill way, for Christ is holy to make vs holy. Let vs therefore behold Christ, and see wherein hee expresseth himselfe to be holy; and therein let vs follow him. So Iohn saith: Hee that hath this hope, purifyeth himselfe as hee is holy: that is, vseth all good meanes to conforme himselfe to Christs holinesse.

Thirdly, hereby wee learne, that the common title giuen to the Pope, whereby hee is called (Holinesse) is a blasphemous title: for to be holy, is here made a propertie of Christ. And yet more is giuen to the Pope, than to Christ in this place, for he is called Holinesse, which is a title of God alone.

The second propertie, whereby Christ is described, is Truth: Christ is sayd to bee true, in three regards: First, because hee is without all error or ignorance, knowing euery thing as it is. Truth is in Christ properly, and in the creatures onely by meanes of him. Secondly, because whatsoeuer hee willeth and decreeth, he doth it seriously, without fraude, deceit, change or contradiction, as the whole tenure of Scriptures doe shewe, wherein euery part is sutable and agreeable to another; because hee maketh good euery promise made in his word, for in him all the promises of God are yea, and Amen. 2. Cor. 1.20.

The [illegible: 1 word] ▪ Whereas Christ is sayd to bee true, yea, Truth it selfe: First, Wee learne a full difference betweene him, and all false wicked spirites, for they are spirites of error and falshood, for the diuell is the father of lyes, and the author thereof.

Againe, whereas Christ is true in all his wayes, we ought without all doubting to beleeue his word, and all the promises made therein, that concerne our saluation. If Christ could erre or lye, and men bee deceiued by him, then they might iustly doubt of the truth of his word: but seeing hee is true in all his promises, wee must beleeue in him: and in all our distresses either of bodie or mind, depend vpon him: for he hath made a promise to helpe, and he will neuer faile them that rest on him.

Thirdly, in this Propertie, hee propounds himselfe an example, to be followed of his Church and of vs, that as Christ is serious in his decrees, and constant in his promises; so must wee purpose euery good thing seriously, and also make good whatsoeuer good thing wee promise. For, Lyers must bee destroyed. Psalm. 5. Vers. 6. They that loue, or make Lyes, must neuer come into Heauen but [illegible: 1 letter]e shut out thence, and cast into the burning Lake of fire and brimstone. Reuel. 22.15. But it is a note of a man, that is a good member of Gods Church in this world, and that shall bee inheritour of Christs Kingdome in Heauen, to speake the trueth from his heart. Psal. 15. Verse 22. And Lying is a note of the childe of the diuell. Ioh. 8.44.

Secondly, Christ is described, by his kingly office; Which hath the key of Dauid, which openeth and no man shutteth, and shutteth and no man openeth. VVhere first, let vs see the meaning of the words: For which purpose wee must haue recourse to Esay. 22. vers. 22: whence these wordes are borrowed, being there sayd of Eliachim. The circumstances of that Text, will easily shew the meaning of the wordes in this place: Shebna, who had been an ancient Steward to many of the Kings of Israel, was Treasurer also vnto King Hezekias: And because hee was an hinderer of Reformation intended by Hezekias, the Lord threatned to cast him out of his office: and further, the Lord signifieth that Eliachim shall come in his roome, and haue the same office; now to expresse this thing, the Lord sayth: The Key of the house of Dauid shall bee layd vpon his shoulders: That is, Eliachim shall bee made a Steward of the house of Dauid euen of the Kingdome of Dauid, whereof Hezekias was Gouernour: (for so the House of Iuda, and the House of Israel, are often put for the whole Kingdome of Iuda and Israel.) And the giuing of a Key was an ancient token of placing and inuesting men in chiefe rule and authoritie; so that the meaning of this place, is this: that God hath giuen vnto Christ soueraigne power, and authoritie of gouerning his Church. Quest. But why is Christ sayd to haue the Key of Dauid, for Dauids kingdom was a temporall kingdome, but Christs Kingdome is not of this world, Iohn. 18.36. And yet it is said, The Lord God shall giue vnto him the Throne of his father Dauid: and hee shall raigne ouer the house of Iacob. Luk. 1.32.33. Answ. Christ may bee sayd to haue the Keyes of Dauid, two wayes. First, Properly; for when hee was borne of the blessed Virgin Marie, he was borne King of the Iewes, by right descent from his father Dauid, as his Genealogie plainely sheweth, Luk. 3. And also the question of the wise men at Ierusalem, saying: Where is the king of the Iewes that is borne? Mat. 2.2. And therefore when the Publicans asked tribute of him, he pleaded the priuiledge of a Kings sonne: albeit, to auoyd offence, he was content to yeeld of his right, & to pay tribute; Thereby sh[illegible: 1 letter]wing▪ that he had right to the Kingdome of Israel, though he would not take it vpon him & therfore came in such a time when the Kingdome was taken of the Romane Emperour. Secondly, he may bee sayd to haue the key of Dauids kingdome, Tipically; for Dauids kingdome, was a figure of Christs kingdome; and Dauid himselfe a type of Christ: as it is most excellently dysciphered in the Prophets? Ier. 23.5.6. & Hosea. 3.5. where Christ is plainly called Dauid, by the name of him that was his type, signe, & figure. Quest. Why were not as well the Kingdomes of Nebuchadnezzar and Pharaoh, types of Christs kingdome, as Dauids? Answ. Because Dauids kingdome, was a kingdom of light and pietie; but theirs were kingdomes of sinne and iniquitie. And he is said, to haue the key of Dauids kingdom, because his kingdome and the righteousnesse thereof, was figured by the pietie in Dauids kingdome. And this kinde of speaking is iustifiable by Gods word. So Mat. 2.23. Christ is called a Nazarite: which place hath relation to that which is said properly of Sāpson Iudg. 13. who was a most excellent figure of Christ, and did most notably represent him in his death, wherein hee killed more than in his life. Now Christ is called an Nazarite, not because he obserued their rites, and orders, for that he did not: he dranke wine, so did not the Nazarites: but because he was the truth, and substance of that order: for in him was fully accomplished that holinesse, which was figured by that order; for he was perfectly seuered from all sinne and pollution. And so here, he is said to haue the key of Dauid, because hee had the soueraigntie which was figured by Dauids Kingdome.

Which shutteth and no man openeth, and openeth and no man shutteth. Here Christs kingdome is compared to a house, which can bee opened and shut, by none but Christ; whereby is signified, that none hath power aboue Christ in his Kingdome, and that his power therein, is soueraigne and absolute. So that hereby is meant, that Christ Iesus sitting in heauen, hath soueraigne power and authoritie ouer the whole Church of God, to gouerne the same. That we may the better vnderstand this soueraigne power of Christ, we must know, it hath three parts. I. To prescribe. II. To iudge. III. To saue; or destroy. In Prescribing, Christ hath absolute power, and that in sundry things: as first, in prescribing doctrines of Faith, and Religion vnto his Church, to bee beleeued and obeyed, and that on paine of damnation. This power he puts in execution, when in the bookes of the old and new Testament, hee prescribeth the doctrine of the Law & the Gospel, to be obeyed and beleeued. And none but he can make an Article of Faith, or a law to binde the conscience: and therefore Paul saith, Whosoeuer shal teach any other Doctrine, then that which ye haue receiued of vs, let him be accursed. Gal. 1.8. Secondly, for regiment; he hath absolute power to prescribe how he will haue his Church gouerned, and by whom: and therefore Moses, when he was to make the Tabernacle, Exod. 32.42.43. Heb. 8.5. did all things according to the patterne that the Lord gaue vnto him. So Dauid gaue to Salomon patternes of all things that were in him, by the spirit touching the building of the house of God, 1. Chron. 28.12. Thirdly, hee hath absolute power to appoint the time of keeping his Sabbath: for as the ordaining of a Sabbath belongs to Christ, so doeth the changing thereof: hee that prescribeth worship must prescribe the ordinary set time thereunto, which is to continue to the end. And therfore it is but an opinion of men, to hold that the church may make two▪ or moe Sabbath dayes in a week, if they wil. Fourthly, In prescribing the Sacramēts; and therefore 1. Cor. 1[illegible: 1 letter].23. Paul saith, What I haue receiued of the Lord, that deliuer I vnto you: speaking of the Lords Supper. For hee that giues grace, must also appoint the signes and seales of grace.

The second part of Christs soueraigne power, is power of Iudgement: which is a soueraigne power to determine on his owne wil, without the consent of others, or submission to men or Angels. And in determining, Christ hath two priuiledges. First, to expound scripture; the absolute power of expounding the Law, belongeth to the Law-giuer; and his exposition is Authenticall. Secondly, to determine of all Questions, and Controuersies in Scripture. And therefore it is a wicked opinion of the church of Rome which hold, that the principall Iudge of interpreting Scripture, and decyding controuersies, is the Church.

The third part of Christs soueraigne power, is to saue, and destroy. This is expressed in these words: Hee openeth and no man shutteth, and shutteth and no man openeth: and for this cause he is sayd Reuel. 1.18 to haue the keyes of hell and of death. Whereby is signified; first, that hee hath power to forgiue sins: for that hee procureth at his Fathers hands. Secondly, that hee hath power to condemne: for when men beleeue not his word, hee hath power to hold them in their sins, for which he can cast them into hell. The ground of this three-fold power of Christ i[illegible: 1 letter] this, because hee is soueraigne Lorde, ouer his Church, and the members thereof.

The Church of Rome saith, that this key of Dauid, hath more in it then soueraigntie ouer his church: to wit, a power to make and depose Kings that bee in his Church. This they teach, that they might proue the Pope to haue title in ordayning and deposing of kings, by vertue of the keyes. But they erre grosly; for though Christ as he is Mediatour, bee aboue all kings, yet in that regard hee neither maketh nor deposeth any kings: and therefore he saith plainly, Ioh. 18.3[illegible: 1 letter]. My kingdō is not of this world. This caused him to refuse to take vpon him the office of an earthly Iudge or prince, to Luk. 1[illegible: 1 letter].14. deuide an inheritance betweene two brethren. Hence it was; that he Ioh. 8.11. refused to giue sentence of the adulterous woman. And yet as Christ is God, hee maketh or, deposeth earthly kings: so the wise mail speaketh of him in the person of wisdō:Pro. 8.15. by me kings raign.

For the further cleering of this, we must handle another point, which is deriued hence;The power of the keye[illegible: 1 letter] concerning the power of the keyes: which is a power whereby the power of the keyes of Dauid is put in execution. This power of the Keyes is mentioned, Mat. 16.19, when Christ saith vnto Peter; I will 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. This power of the keyes, is a ministery granted to Gods church, to open and shut the kingdome of heauen. First, I call it a Ministerie: that is, a seruice; because whatsoeuer the church doth in Christs name, is nothing but the duetie of seruantes vnto their Lord: from whence it is, that the most worthy members and officers that euer were in the Church, as the Prophets and Apostles, were but the Ministers of Christ. That this is a seruice, I shew more plainely thus; When Adam fell; in his sinne all mankinde fell with him, and thereby were all barred from the kingdome of heauen. Now since that fall, Christ became man, and in his manhood satisfied the iustice of God for mans sinnes. And this satisfaction of Christ, is properly that key whereby heauen is opened, beeing opposite to mans sinne whereby it was shut. And Gods Church and Ministers cannot properly open Heauen by any power they haue, but onely reueale vnto men what Christ hath done for them; and withall apply vnto them, the doctrine of Christs satisfaction which is reuealed. And in this regard they are said, to open and shut the kingdom of heauen; not as Lords, but as ministers & seruants.

Next I adde, that this power is giuen to the Church: that is, to the companie of of true Beleeuers called to saluation by Christ, and to none other: and therefore it is sayd of them; Mat. 18.1[illegible: 1 letter]. Whatsoeuer you bind on earth shall be bound in heauen, &c.

Thirdly, I adde the end of this power of the keyes: To open and to shut heauen. How the Church doth this, Christ that gaue this power knoweth best, and hee hath set it downe, Iohn. 20.23. Whosoeuers sinnes ye remit, they are remitted: and whosoeuers sinnes ye retayne, they are retayned. The Church therefore opens heauen, when it pardons mens sinnes: and it shuts the same, when it lawfully retaines their sinnes, and holdeth them vnpardoned: besides this, there is no opening and shutting of heauen committed to the Church. Quest. Can the Church pardon sinne, or retaine the same? Answ. Yes, for these are the wordes of Christ: but let vs see how. It is one thing to giue sentence of the pardon of sinne, and another to pronounce the same sentence giuen. To giue the sentence of the pardon of sinne, is onely proper to Christ, the head of the Church; no Saint, nor Angell hath that priuiledge: but yet the Church pronounceth the sentence of pardon giuen by Christ. If wee should say, the the Church should pardon sin; we should rob Christ of his honour, for that is a priuiledge of his Godhead. Thus wee se[illegible: 1 letter] what the power of the keyes is.

The right vse of this power, is when the Church doth vse the same for the opening and shutting of heauen: First, in the name of Christ alone, as a seruant; Secondly, according to the rule of Gods word, not after mens affections or inuentions; Thirdly for this end, to bring sinners to repentance, & to continue them therin that they may be saued: and to the Church thus vsing this power, Christ hath promised: that whatsoeuer they binde in earth, shall be bound in heauen; and whatsoeuer they loose in earth, shall bee loosed in heauen. Mat. 18.18.

Further, this power of the keyes, hath two parts: the ministerie of the word; and spirituall iurisdiction. The key of the Ministerie of the word, is set downe & established by Christ Mat. 16.19, I will giue vnto thee the keyes of the kingdome of heauen &c. This ministery of the word is a key, because it opens & shuts heauen; this it doth two wayes. First, by teaching and explayning the substance of religion, the doctrine of saluation, whereby men must come to heauen; & in that regard, is called the key of knowledge; Lu. 11.52. Secondly: by applying the promises of the Gospel, and the threatning of the Lawe: For when in the ministerie of the word, the promises of remission of sins & life euerlasting, are applyed to beleeuers that repent, then the kingdom of heauen is opened; & when as in the same ministerie of the word, the curses of the law are denoū ced against impenitent sinners, then is the kingdom of heauē shut. Yet touching the ministerie of the word, this distinction must be remembred; that otherwhiles the church is certen of the faith & repentance of some men, or some congregation; and then they may pronounce remission of sins absolutely. But otherwhiles they are vncerten of their faith and repentance, or of their impenitencie; & then they must accordingly remit or retaine mens sins, that is, conditionally; pronouncing the remission of sins to all that repent: & denouncing damnation to all that repent not. And thus is the word to be publikely handled in Gods church at this day, because our congregations are mixt companies, consisting of some that repent & beleeue, and of others that doe not truely repent nor beleeue.

The second part of this power of the keyes, is spiritual iurisdiction: I call it spirituall, to distinguish it from that outward iurisdiction whereby the commonwealth is gouerned. That this spiritual iurisdiction is a key, may appeare, Mat. 18.16.17.18, If thy brother offend thee (saith Christ) admonish him priuately: if hee heare thee not, yet take with thee two or three: if he heare not them, tell it to the Church; & if he refuse to heare the Church, let him bee vnto thee as an heathen man, and as a publican. Then followeth the promise; Verely, I say vnto you, whatsoeuer ye bind on earth shalbe bound in heauen; and what soeuer ye loose, shal be loosed in haauen.

This spirituall iurisdiction, is a power whereby the Church pronounceth sentence vpon obstinate offenders in the Church, and puts the same in execution. And it hath two parts: Excommunication; and absolution. Excommunication is an action of the Church in Christs name, excluding an obstinate offender that is a professor of the Gospel, from all the priuildedges of the Church, and from the kingdom of heauen. So Paul 1. Cor. 5.5. commandeth the incestious man to be committed to Sathan: that is, not onely put out of the kingdome of Christ, but also after a sort made subiect vnto Sathan, to bee outwardly afflicted by him. And therefore Christ saith: If Mat. 18.18. he heare not the Church, let him be vnto thee as an heathen man: that is, as one that hath no title to the kingdome of heauen. Heere may some say; Can the Church thrust any man out of the kingdome of heauen? Answ. It is Christ only that receiueth men in thither, and it is he alone that must thrust them out: the Church doth not properly either receiue men in, or put them out; but onely pronounce and declare what Christ doth in this behalfe. As if a man that liues in the church bee a common drunk[illegible: 1 letter]rd; the Church finding in Gods word, that 1. Co. 6.10 no drunkard can inherite the kingdome of heauen, which is the sentence of Christ, may pronounce the same against him, and so exclude him from the kingdome of heauen. Obiect. The true child of God may be excōmunicated, but he can neuer be excluded from the kingdome of heauen. Ans. The true childe of God may for a time, and in part be excluded the kingdome of heauen. In part; as a man that hath freedome in an incorporation, may lie in prison for some trespasses, and so want the vse of his freedome, though he be a freeman: so the child of God, for committing sinne, may want the vse of his libertie and freedome which he hath in Gods kingdome; and for a time, while hee liueth in sinne without repentance, yet wholly and for euer hee cannot: but so soone as hee repents, hee shall bee receiued certainely againe: for no man is to bee barred either from heauen or the Church, any longer then hee remaineth impenitent.

The vse. Whereas this censure is such, as doth exclude a man both from the kingdom of heauen and the liberties of the Church till he repent; we may here see, that this censure ought to bee vsed with great reuerence, feare and consideration: euen such or greater, as wee would vse in the cutting of a member from the bodie. The abusing therfore of this sentence in small matters, cannot but be a grieuous sin, and a breach of the third Commandement, wherein one of Gods most weightie ordinances is taken in vaine.

Further, one speciall degree of Excommunication is Anathema: which is, when one is pronounced to bee condemned, whereof Paul speaketh, 1. Cor. 16.22. But this is not pronounced vpon any, but on those that sin against the holy Ghost, and therfore it is seldom vsed because that sin is hardly discerned: cōsisting not so much in the speech, as in the malice of the heart against Christ.

The second part of this spirituall iurisdiction is absolution: which is, when a malefactor vpon his sufficiēt repentance, is approued to be a mēber of the Church; and is admitted to the kingdome of heauen. And yet here the Church receiues him not into the kingdome of Christ, but only declareth vpon his repentance what Christ doth: and thus we see wherin Ecclesiasticall iurisdictiō consisteth: & what be the parts of the power of the keyes.

For the better discerning of this power of the keyes, wee must remember foure special abuses hereof that haue takē place in Gods Church for many hundred years. The first is this: that in former Ages the church hath giuen this power of the keies to Peter alone, debarring the same from all other, euen from the rest of the Apostles: as though they had only the vse, not the right of this power. But the ease is plaine, this power belongs to euery true minister of the Gospel, though they be not Apostles, as well as it did to Peter; for in the promulgation of this power, Mat. 16.19, thogh Christ direct his speech to Peter, yet he speaketh vnto all, as the circumstances of the place doe plainly shew; for Christs question (Whom say ye that I am) was made to all; nowe because it would haue beene great disorder in that holy company, for all of them to haue spoken; therefore Peter being both ancient and bould of speech speaketh for all, and the rest answered in his person: and so accordingly Christ speaking to Peter, doth make a grant of this power vnto all his disciples in his person And therefore Ioh. 20.23: He giues this power to all; saying plainly: Whosoeuers sins ye retaine, they are retained, &c. So that the word of God is plaine in this point, to satisfie the conscience of any that is not wilfully addicted to the Popish religion. Quest. Whence haue the Ministers of the Gospell this power? Answ. By succession from the Apostles; for Christ saith, Mat. 28.19.20, Goe and preach, I will be with you to the end of the world. Where he cannot meane the Apostles only; but with thē all Ministers that did preach and baptise after them, making this promise to the Apostles; not as they were Apostles, but as they were Ministers and preachers of his Gospel.

The second abuse is, that the Church of Rome, hath turned the power of the keies into a supremacie ouer the church: making it to bee a soueraigne authoritie; whereby Peter, and his successors the Popes, haue libertie to make Lawes, Canōs, & constitutions which bind the conscience; as also to make kings and to depose the same. A most notorious abuse of this power, which is no superioritie but a ministerie: the chiefe power whereof, consisteth in the dispensation of the word, & wil of Christ. For Christ said not to Peter, I will giue thee the keyes of the kingdoms of mē, but of the kingdom of heauen. The third abuse hereof is, that the church of Rome, hath thereby for a 1000. yeeres almost, barred Kings, Queenes, and Emperors from being Gouernors ouer the Churches of God: an error flat against Scripture; for when as good King Iosias intended the reformation of religion, and the abandoning of Idolatrie, he made a couenant with the Lord for the accomplishment of the same: & is said 2. Chro. 34.32. to haue caused all that were found in Ierusalem, and Beniamin to stand to the couenant which he made. Now shall we say Iosias did euill in causing thē so to doe? God forbid: It is recorded of him by the holy Ghost for his cōmendation. Obiect. But Gods pastors & teachers haue the power of the keyes, and princes haue not? Ans. True; but yet they haue a ciuil power wherby they rule ouer Gods Church: for there is a ciuil power, & a spirituall power. Princes rule not by any spirituall power, but ciuilly: & therby they haue power to compell all their subiects to the outward means of Gods worship, & to forsake Idolatrie, and may also punish those that obey them not. Obiect. By this power of the keyes, Kings and Queenes are brought vnder Pastors? Answ. In Pastors and Ministers we must consider their persons and goods, & their office and word which they bring: Princes are ouer their persons and goods, and yet may be vnder their word & Ministerie: because therein they stand in Christs stead. Yet al this sheweth nothing why Princes in Gods Church should be so robbed of their right, as the Church of Rome doth.

The fourth abuse is, that the Church of Rome for some 800. yeeres, hath turned the power of the Keyes vnto the Priest, in their Sacrament of Penance: for wheras by Gods word the Ministers power is onely to pronounce the absolution of Christ, with them euery Priest sits as a Iudge, and all the people come vnto him as to a Iudge, making knowen vnto him all their thoughts, words, and deeds, (as neere as they can) wherein they haue broken any Commandement: which done, the Priest enioynes him to bewaile his sinnes, and after contrition, doth properly giue sentence of pardon, euen as Christ himselfe doth: and then after appoints him workes of satisfaction, to be done for the temporall punishment of his sinnes: which done, his sins are pardoned in heauen. Where behold a most deuillish practise, as may appeare by the manifold errors contained therein. As first, the confession of all a mans sinnes; which hath no warrant in Gods word.

Secondly, that the Priest should giue sentence of pardon, is a most notorious practise, whereby Christ is robbed of his honour: for the Pharises could say, None can forgiue sins but God: that is properly, Mark. 2.7; Which Christ approueth, and it is must true; for he that can forgiue sins properly, must make satisfaction for sins. Thirdly, they absolue from the fault, but they will not forgiue the punnishment; and thereby they robbe others to inrich themselues. Fourthly, they enioyne satisfaction to God by men for their sinnes: whereby they doe nothing els but ouerturn the al-sufficient satisfactiō of Christ, and enioine that to man which is impossible. Al these are most horrible abuses of this power, which ought to bee knowen and considered, being a sufficient warrant vnto vs, that the Church of Rome is no true church of God: for though the Pope cary in his armes the keys, yet they are not the keyes of heauen, but of hell. For he hath made moe places of rest and woe, than euer God did: as Limbus p[illegible: 1 letter]t[illegible: 1 letter]ū, and Purgatorie, & therefore must needs make moe doores thither, and so moe locks & keies.

By this doctrine, The vse. touching the keyes of Dauid giuen to Christ, and the power of the keyes in the church deriued thence, we may learne sundry things. First, that Christ, who hath the keyes of Dauid to open and shut, doth not open to all, but to some onely. The reason hereof is this: Adam beeing created in integritie, was in the fauour of God: but by his sinne he lost the fauour of God, & so barred himselfe both out of the earthly and heauenly paradise: and all his posteritie by the same sin, and by their owne actuall sins are likewise debarred: for Isa▪ 59.2. sinne is a partition wall betweene vs and God: and a Lam. 3.44. cloud between our praiers and God himselfe; as Ieremie speaketh: so that sinne is the cause of this exclusion: and so many sins as a man committeth, so many bolts and barres hee maketh to exclude himselfe from the kingdome of heauen. The consideration whereof, should moue euery one to take a narrow view of his miserable state in himself, through Adā : for by originall sin wherin we were born and by our actual transgressions wherin, we liue, we barre our selfe from the kingdome of heauen. It is lamentable to see how the whole world lyeth in sinne, and how the deuill bewitcheth men to conceale or diminish their sins; making great sins small, and little sinnes none at all: when as the least sinne which they commit, (without repentance) is sufficient to barre them for euer out of the kingdome of Heauen. Againe, seeing euery sinne doth barre vs out of Heauen, this must be a motiue, to induce euery one of vs, to repent of all our sinnes, to bewayle the same, & to pray earnestly for the pardon of them in the death of Christ: and continually to labor to turne vnto God from all sinne, because if wee liue but in one sinne, it will bee a mightie bar[illegible: 1 letter]e sufficient to exclude vs the Kingdome of heauen eternally. Thirdly, seeing Christ keep[illegible: 1 letter] the keyes of heauen; heereby wee are taught to come vnto Christ, & to seek by him to enter into the kingdom of heauē. For Christ by his death hath opened heauen: as hee sayd vnto Nathaniell and Philip, Ioh. 1.51. Verily, verily; I say vnto you, hereafter shall yee see heauen open: meaning by the ministrie of the Gospell: and seeing it is open, we must striue to enter into it, as the men in Iohn Baptists time did, Mat. 11.12. This we do by endeuoring to become good members of Gods church on earth: for that is the dore and suburbs of the Kingdome of heauen, which euerie one must enter into, that would come to heauen it selfe; euen as a man that would goe into a house, must needs come to the dore. Now in the Church there is the true dore which is Christ himselfe: and the key thereof which is his word, and the ministerie of the word, which doth locke and vnlocke the same. Quest. What shall we doe to become true members of the Church? Ans. We must doe two things: First, humble our selues for all our sinnes, praying vnto GOD for the pardon of them, and beleeuing the same through Christ. Secondly, endeauor and purpose by Gods grace euerie day to leaue the same sinnes. This doing, wee are at the dore of heauen, and if wee would haue our soules enter into heauen when wee die, this wee must doe while we liue. But if we enter not into the dore of grace, by the key of knowledge in the ministerie of the word while we liue, wee shall neuer come to the gate of glorie after death.