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 body under the Lord; and then comes prophecy as to things that were to be “hereafter” (iv. 1). It is clear from this that one form “the power of the Keys” took, was to act on the Church itself, and, of course, as divine power, it should do so, operating on the Church collectively, when needed, as well as upon individuals.

It is obvious, if “the power of the Keys” were present, it must act according to the precedents given in Scripture. But the Provost, instead of investigating and testing its action thus, assumes that it was used by the Church (the Church of Rome), but came to be metamorphosed into “auricular confession,” and in the middle ages, is seen afterwards in “Bishops’ Courts,” and in “Lay Commissaries,” by which Church cases were tried (p. 45, 51). But the right clue to “the power of the Keys” has been lately found by the Synod of the Church (1710). And when a good natured minister carries out its rules, and “absolves the penitent from the censures which he has incurred by reason of his former errors schisms and heresy” (p. 75), the commission of Christ is fulfilled. But in case he did not absolve him, what was to happen? On this the Provost is silent. That the Church Synod should have thus found the Keys, which were lost for so long a time, must be highly gratifying and satisfactory. But though it is almost a pity to disturb, or try to disturb, the tranquillity and satisfaction the Provost derives from the conclusion he has come to, yet to a plain reader of Scripture there could scarcely be a greater interval between any two things. Indeed one only wonders how it can satisfy so clever and able a man as the Provost of T. C. D.

But how could “the power of the Keys” have continued at all in the Church of Rome? for if there was any such power present, it should, and would, have acted against the Church itself. If any such divine power of government as existed in the primitive Church continued, the Church of Rome would have first felt it. In fact it did feel it at the time. But how is this proved? The proof is both moral and historical. St. Paul said to this St. Paul said to this very Church (a representative Church like the seven Churches of Asia): “Thou standest by faith; be not high-minded, but fear; for if God spared not the natural branches (the Jews), take heed lest he also spare not thee … toward thee goodness, if thou continue in his goodness; otherwise those also shalt be cut off” (Rom. xi. 21, 22). It is clear then that if this Church did not stand by faith it was to be cut off, and then be no more “the Church,” as Israel was no more “the people.” So saith the Scripture.