Of the Power of the Keys, Chapter 4 (3 of 3)

Of the Power of the Keys · Chapter 4 (3 of 3)

p. 102Sect. 70 Laſtly, ſo the foreign Deacons in the Chriſtian Church are directly parallel to the foreign under the Synagogue, called by Epiphanius (by a light inflexion or change of the Hebrew) foreign, the foreign or treaſurers, foreign in Philo, foreign in Joſephus) which I wonder a **Rivet. Grot. diſc. foreign. pag. 475.learned man ſhould carpe at, onelyonly upon this exception, becauſe it was not proved they were in ſynagogis praefecti, ut miniſtrarent menſis, when 'tis cleare that the foreign in the Acts, noting firſt the miniſtring to them in the foreign, that common table for the poore and rich, doth in univerſum ſignifie [providing for the poore] and that is as clearly parallel to the office of thoſe treaſurers among the Jewes, as if they had literally in the Synagogue ſerved tables.

Sect. 71 I ſhould now proceed to my third propoſal, the phraſes which are purely Chriſtian, but that I conceive it not unfit to take notice of one difficulty (which wee have not yet mentioned, nor ſhall have occaſion to mention among the phraſes purely Chriſtian) and to give ſome account of that in this place. And it is, to examine what was the condition, 1. Of Heathens. 2. Of Samaritans. 3. Of thoſe that are called Sinners. 4. Of Publicans among the Jewes; being tempted to that (if it be an extravagance) by another Parentheſis in a learned Authour before mentioned.

p. 103For Gentiles, they were of three ſorts; either 1. Proſelytes Sect. 72 of juſtice, who were circumciſed, and undertook their whole law, and theſe were allowed to live among them, to enjoy all liberty and priviledges, that any Jew did, differing from them in nothing but their Gentile-birth. Secondly, Proſelytes of the Gates, which were converted ſo far by them, as to receive the precepts of the ſonnes of Adam and Noah, but not to be circumciſed, &c. and theſe were alſo permitted to live freely among them in civii ſociety, and to come to the temple (Gods houſe being a houſe of prayer to all people, i. e. to all ſuch Gentle worſhippers, or godly men of the nation) but that with a marke of difference from the Jewes, and perfect Proſelytes, there being a court provided on purpoſe for them, called the court of the Gentiles, divided from the court of the Jewes by a little partition called by the Apoſtle foreign, by Joſephus foreign or foreign, on which was written foreign, that no ſuch Gentile proſelyte might goe in i. e. beyond their owne, into the Jewes court; and ſo theſe though admitted to ſociety in ſacris, yet were ſo removed or ſeparated by law, the whole body of them, that they were in a manner under the cenſure of niddui, or foreign, ſeparated from them for ſome ſmall ſpace, proportionable to that of foure paces, but this not by any act of excommvnication, but by a general law or tradition, thus diſcriminating them from Jewes in this particular.

Thirdly, there were the Gentiles continuing ſtill utterly Sect. 73 unconverted in their Gentiliſme, and with thoſe they were not to have ſociety at all (not onelyonly in ſacris, for there was no need of interdicting that, they would not joyne with them and for them to joyne in the Gentile ſacrifices were down-right Idolatry) but to ſeparate from them, for feare their company and converſation ſhould infuſe their Gentiles ſinnes into them, wherein they were ſo ſtrict, that they would not goe into the praetorium, where the band of Roman (i. e. ſuch Gentile) ſouldiers were, p. 104Joh. 18. ver. 28. counting it a Pollution, if they had ſo done. So you ſee what was the condition of the Gentiles among the Jewes, and all this by law or ſtanding cuſtome among them, without any interpoſition of any degree of excommunication, as having nothing to do to judge them which are without, i. e. the laſt kind of Gentiles, and having ſet rules for the other two.

Sect. 74 Then for the Samaritans, they are almoſt, if not quite, in the ſame caſe with the laſt ſort of Gentiles, no converſation allowed between the Jewes and them, as you ſee Joh. 4. ver. 9. foreign, the Jewes have not common commerce with the Samaritans, no not ſo farre, as that one ſhould give the other meat or drinke in his want, or helpe him to it, as appeares by the former part of that verſe, Doeſt thou being a Jew aske to drinke of me being a Samaritan? they might not foreign, eat together, which was proportionable to the Niddui, (that being a ſeparation, to the diſtance of foure paces, à congreſſu domeſtico, Buxt. Ep. Heb. inſtit. p. 55.as well as ſacro & civili, and a prohibition of eating and drinking together promiſeuouſly) and not onelyonly ſo, but an interdicting of acts of common humanity, as helping to neceſſaries of life, like the proſcription among the Romans; but this is not by way of excommunication againe, (but by ſtanding law or cuſtome) for the Samaritans uſed not the ſame place of worſhip with the Jewes, came not to Jeruſalem, Joh. 4. ver. 20. and ſo could not be excommunicated by them. Nay, Matth. 10. ver. 5. you ſhall ſee the Samaritans and the Gentiles joyned together in oppoſition to the Jews, when the Apoſtles are commanded to go neither to the way of the Gentiles, nor to the City of Samaria, but onelyonly to the loſt ſheep of the houſe of Iſrael; that is, firſt to them, before either Samaritans or Gentiles were preacht to, which were all one in effect, the Samaritan being called foreign an aliene, Luke 17.16.

In the next place, the word ſinners is in the New Teſtament an equivocal word; for it may ſignifie either Gentiles, as Gal. 2.15. ſinners of the Gentlles; or elſe ſcandalous offenders, p. 105infamous perſons, harlots, &c. theſe (it ſeems) it was unlawful to eat with, Mat. 9.11. If taken under the firſt notion, the caſe will be clear upon the ſame account, as before we gave you of the Heathens: but under the ſecond notion, if ſinners ſignifie notorious offenders, then are they conſidered either as men under the puniſhment of excommunication, or at leaſt worthy to be under it, and that either under niddui or cherem, the loweſt of which would make them uncapable of familiar converſation, and eating together with other Jews; and upon that ground, the Jewes might quarrel with Chriſt for eating with them, and S. Paul ſpeaking of the inceſtuous perſon might refer to the Jewiſh cuſtome, and thereupon command foreign, not to eat with him, (that remotion in niddui for the diſtance of four cubits, being unreconcileable with familiar eating together) and ſo the Phariſee, when the foreign, Luk. 7.37. came with her cruſe of ointment, and anointed and kiſt Chriſts feet, reſolves that if Chriſt knew what ſhe were, he would not admit of ſo neer a commerce with her, and concludes him no Prophet, that he did not know it.

Laſtly, for the Publicans, who were alſo thought unfit for Sect. 76 men to eat and drink with, I conceive that is not again from any of the Jewiſh cenſures paſt upon them, but only becauſe either they were Gentiles, and ſo uncapable of that commerce, or elſe being Jews, yet being officers of the Romans, they were ſuppoſed to commerce ordinarily with Gentiles, and ſo to be polluted by that means, and by the law of legal pollution interdicted that familiar reception among the Jewes; notwithſtanding which, it appeares, the Publican, Luk. 18, 10. went up to the Temple to pray, as well as the Phariſee; and if the Parable be argumentative, it ſeems the Phariſee and the Publican were in the ſame Court of the Temple, (as maybe gueſt by the Phariſees pointing him out, This Publican) and ſo that the Publican enjoyed all the ſame priviledges of acceſſe that the other did, (though ſtill he continued afar off, & that in a moſt humble poſture, as if he he were ander niddui, that loweſt degree of excommunication) but becauſe it may be ſubject to miſtake, to argue from Parables, I ſhall not do ſo, but leave the p. 106Publican joyned with the ſinner, as one Heathen with another, both by the Jewiſh laws, forbidden to converſe with, and not expelled by any cenſure of excommunication.

Theſe conjectures being thus obiter and in paſſage premiſed, only on purpoſe to diſcard ſome leſſe pertinent places, which ſome others perhaps have taken liberty to make uſe of, and not out of deſign to make any ſpecial advantage of this explication of them, in order to my preſent purpoſe, or in oppoſition to any; I come now to the laſt thing propoſed even now, to ſhew you the phraſes more purely Chriſtian: Such are, 1. To deliver unto Satan, foreign, 1 Cor. 5.5. 1 Tim. 1.20. anſwerable to Cherem among the Jews, ſo far as belonged to the ſociety in ſacris, a turning the blaſphemer out of the Church of Chriſt. This was the frequent ſtile of excommunication, becauſe it was the depriving the man of thoſe every-day means which are in Chriſtianity afforded, as ordinarily uſefull to eject Satan and the power of his Kingdom out of the heart: Such are, 1. The Prayers of the Church. 2. The publick uſe of the Word or Doctrine of Chriſtianity: (for ſo he that is under Gherem, nec docet nec docetur, neither teacheth nor are taught, and in the ancient Chriſtian Church it appears they were excluded from that, & upon repentance received for the firſt three years among the foreign, or hearers in the porch, foreign, ſaith Zonaras, which being the firſt degree of their return to communion, argues that before they were excluded from it) and thirdly, the Sacrament of the Lords Supper, in which reſpect ſcandalous ſinners are by S. Jude call'd ſpots in their feaſts, or agapae (which being annext to the Lords Supper denoted the whole action) i. e. unfit, as blemiſhed ſacrifices to be received there. The uſe of which means being in the oeconomy of the Goſpel deſigned to ſo much advantage to the Soule, for the caſting Satan out of it, conſequently the baniſhing from, or depriving of the uſe of thoſe means is properly ſtiled the delivering to Satan, though in Gods gracious diſpoſal of all things, that be d…ſigned by him alſo to the ſame gracious end, to caſt Satan out of him, on whom nothing elſe can be able to work.

Sect. 77 But then ſecondly, it was ſo call'd, becauſe in the Apoſtles times a ſad conſequent there was of this tradition or excommunication, p. 107proportionable to the dirae or execrations in the Jewiſh cherem, which, ſay they, rarò effectu carebant, ſeldome wanted the effect, to wit, corporal power and poſſeſſion, and inflictions of Satan on thoſe, who were delivered up to him, as to a lictor or carnifex (in like manner as we read befell Saul after his defection from God, when the evill ſpirit came upon him, 1 Sam. 16. verſ. 14.)

For it muſt be remembred, that about Chriſts time, and a little Sect. 78 after, the devil was permitted to have ſuch a ranging unlimited power, that he did ordinarily obtain leave to tyrannize over the bodies of mortal men, laying all kinds of diſeaſes upon them, (as indeed there is ſcarce any kind of diſeaſe, but ſome reſemblance of it you may finde in ſome or other of thoſe deſcribed in the Goſpel) which is ſomtimes called foreign, Satans buffeting, 2 Cor. 12.7. ſometimes foreign, racking or tormenting, as of the Paralytick, Mat. 8.6. grievouſly tormented, and ſo Mat. 4. v. 24. that condition of men is deſcribed by foreign: we render it, taken with divers diſeaſes and torments, the word foreign (as foreign) is uſed ordinarily for thoſe, that are poſſeſt with devils, and ſo here of thoſe conſequents of ſuch poſſeſſions, and therefore follows, foreign, and poſſeſt with devils. And ſometimes foreign, to bind, as Luk. 11.13. in the ſtory of the woman which had the ſpirit of infirmity, verſ. 11. (i. e. a devil or evil ſpirit that inflicted a ſtrange infirmity or diſeaſe upon her) 18. years, bowing her together, that ſhe was not able to look up; 'Tis ſaid of her, foreign, that Satan had bound her, ver. 16. and the curing her is called looſing her from her infirmity, ver. 12. foreign, from her bond, ver. 16. agreeable to the phraſe of binding and looſing in this buſineſſe, Mat. 16.19. & 18.10. Hence it is that the Apoſtles delivering to ſatan, is ſaid to be foreign, 1 Cor. 5.5. to the deſtruction of the fleſh, i. e. by way of pain or diſeaſe, a ſpeciall part of Apoſtolical diſcipline. Thus in Ignatius Epiſtle to the Romans, we have foreign, the puniſhment of the devil, which I conceive in that place muſt belong onelyonly to temporal inflictions, becauſe he wiſhes it were upon himſelf, foreign, that he may by that means obtain or come to Chriſt, of which eternal would deprive him; and, perhaps S. Pauls wiſh extended no farther, Rom. 9. then to be thus p. 108excommunicate from the Church of Chriſt, and to be under thoſe temporal evils that attended it, which was an exuberance of love alſo to his brethren.

Sect. 79 The ſumme of what hath been ſpoken on this point, is, That as amongſt the ancient heathen Romans there was baniſhment, and interdictio ignis & aquae, offenders were interdicted the neceſſaries of life: and as in Ioſephus, the Eſſeni [foreign &c. caſt out from their congregation ſuch as are taken in notorious offences, and they that are thus caſt out, come many times to miſerable deaths, conſumed with hunger, &c. or as Heliodorus, 2 Mac. 3. in his ſacrilegious enterpriſe was ſcourged by two Angels in the ſhape of young men, v. 26. and hardly came off with life. So the Apoſtolical Excommunication, or Anathema, was attended with theſe adverſaries of life, diſeaſes, pains, & grievous torments, to lay a neceſſity on them of returning, or being reformed by that means. And this I conceive is the rod which the Apoſtle mentions, 1 Cor. 4.21. the power of inflicting death, as on Ananias; or diſeaſes, blindneſſe on Elymas, and the like; the Heb: foreign there rendred foreign, rod, being Iſa. 10.24. foreign, a plague, all one with foreign, Mar. 3.10. and ſo very capable in that place of this interpretation, & by the matter of the choice there propoſed to the Corinthians moſt fitly applied to it.

Sect. 80 This have I ſaid▪ (and might adde a great deal more) to illuſtrate this one phraſe of delivering to Satan, and in it that Apoſtolical cenſure of excommunication, and its attendant, corporal inflictions of diſeaſes and pains.

Sect. 81 To all which, methinks Cains condition deſcribed, Gen. 4. is very applyable, (by way of accommodation at leaſt) ver. 14. Behold, thou haſt driven me out from the face of the earth; anſwerable to v. 11. Thou art curſed from the earth, theor foreign Anathema to which the curſing there is anſwerable, being a ſpecies of excommunication higher then Niddui or foreign, even a driving or caſting out, the Engliſh of foreign before mentioned, Luk. 6.22. i. e. either from the Church (as anon you ſhall ſee foreign ſignifie) or which is all one, from that part of the earth, where Adam and his other children dwelt, as the ſole Church then exiſtent, and p. 109thereupon immediatly it follows, and from thy face ſhal I be hid: Gods face typically noting the Church, where God had alwayes a peculiar preſence, to which refers the foreign the bread of faces; or ſhewbread in the Temple, ſhewing or ſignifying the preſence of God there, and I ſhal be a fugitive and vagabond; and then finally it ſhal come to paſſe, ſaith he, that every one that findeth me, ſhall ſtay me; there is the foreign or foreign death, foreign; exciſion, from which though God freed him, v. 15. yet the other he lay under, as appears by v. 16. Cain went out from the preſence of the Lord, went out, i. e. was turned out (as foreign, Mat. 25.46. is all one with foreign, chap. 8.12.) of the preſence of the Lord, i. e. out of the Church, or viſible congregation of Gods ſervants, the place where God is pleaſed peculiarly to exhibite himſelf, i. e. out of Adams family or the place where he dwelt, for it follows, Cain dwelt in the land of Nod on the Eaſt of Eden, but this onelyonly as an image or accommodation.

One thing I deſire here to interpoſe as in a Parentheſis, Sect. 82 which hath been touched on in other **Of Conſc. 8.34.Papers, but wil be here ſeaſonably ſet down more at large, as peculiarly pertinent to the matter now in hand of delivering to Satan, and 'tis this, that this act of the Church in delivering up to Satan, is but an Image of Gods real dealing, who is wont upon occaſion tradere Satanae, to deliver men unto Satan. The ground of this affirmation you may diſcern by compounding theſe Scripture Truths together. 1. That Satan is our adverſary before God, and therefore call'd Satan foreign which ſignifies ſo, and alſo foreign enemy, and foreign ſet againſt us, &c. Secondly, that one main act of his Satanſhip is expreſt in accuſing us before God, Rev. 12.11. and thence he is call'd peculiarly foreign, i. e. an oppoſite, foreign, in court of judicature, 1 Pet. 5.8. and that either 1. upon ſome falſe ſuggeſtion, no real crime, as particularly that of unſincerity (or ſerving God only as long as God uſed him wel, allowed him the foreign) in the caſe of Job, Chap. 1. verſ. 9.11. in which reſpect he is peculiarly call'd foreign a calumniator; and 'tis obſervable that the 72. doe moſt what render foreign by that word, noting this act of calumnia…ing Gods ſervants to their Maſter, to be a ſpecial piece of his being our adverſary; Or elſe, ſecondly, upon the real commiſſion of ſome ſin, which advantage he will be ſure not to omit, when he p. 110can take it, for ſure he that will accuſe falſly, will not ſpare to accuſe when he hath true matter of accuſation allowed him. To which purpoſe he is ſtiled obſervator calcanei, an obſerver of the heel, in the vulgar Latine, Gen. 3.15. (agreeable to the Septuagints foreign, unleſs (which I eaſily believe) that be a falſ print for foreign) an obſerver of the heel of Chriſt, i. e. of Chriſtians, or one that goeth up and down, to and fro in the earth, Job 1.7. to finde out matter of accuſation, and in this ſenſe he is called foreign, i. e. an accuſer (as that differs critically from a foreign or calumniator) of the brethren, i. e. Chriſtians, or believers, when they fal into a fault. An example of this, I conceive, we have in the caſe of S. Peter, Luk. 22.31. where Satans deſiring to have Peter, ſeems to be founded upon ſome previous or precedent accuſation of him for ſome criminal commiſſion, perhaps that of ſtriving with the other Diſciples for ſuperiority, immediately preceding. v. 24. (as his ſucceſſor at Rome hath done ever ſince) or for ſome other ſin, which Satan ſaw, though we do not at this diſtance.

Sect. 83 And upon this putting in of accuſations againſt any, follows in the third place, his expetivit ut cribraret, Luk. 22.31. his deſiring to winnow, his ſolemne petition to God that he that hath ſo offended, may be delivered unto him; parallel to which our Engliſh Bibles make that other place foreign, ſeeking whom he may devour, 1 Pet. 5.8. which is there plainly attributed to him, as he is foreign, a plaintiff or adverſary in a Court, impleading, or accuſing, or delivering to the Judge, Matt. 5.25. that ſo he may deliver him back, again as to a tormentor; and then if this Satanical courſe or foreign prevaile, if this accuſation be received, this petition be granted, as it was (though with limitation) Job 1.12. the reſult is, a man delivered up to Satan, to have as Job had, ſo many aſſayes of his malice practiſed upon him. To which purpoſe you may pleaſe to obſerve what Pſellus hath given us in his Scholia on the Chaldean Oracles on that text [foreign,Pag. 93. the devils have the power of binding men] foreign. Theſe punitive envious devils do bind, and even ſtrangle the ſoules of good and (as we ſay) regenerate men: and from thence it follows, ſaith he, p. 111that we oft ſee foreign, Many of pure and holy converſations falling into unexpected calamities: according to that of the Apoſtle, For this cauſe are many ſick and weak among you, &c. And perhaps it may on this ground be farther obſervable, that when men are thus by God delivered up into Satans hand; and he by that permiſſion deſigns them any miſchief, he is able to foretell it to his inſtruments, and ſo ſomtimes doth foretell ſuch future events, to get a reputation in the world of fore-knowing all things.

Now this being the condition of the Apoſtolical cenſure or delivering Sect. 84 to ſatan, that who were thus delivered, ſatan corporally tormented them, brought them to deaths doore, and ſometimes killed them, it muſt follow on the other ſide. 1. That the Apoſtles by the power of the Keys, muſt be enabled together, both to caſt out devils, and to heal diſeaſes, and ſo they were, Mat. 16.17. In my name they ſhall caſt out devils, and 18. They ſhal lay their hands upon the ſick, and they ſhall recover. 2. That whom the Apoſtles abſolve from the Cenſure of excommunication, they might and ſhould alſo cure of diſeaſes, the conſequents of that cenſure then (though not alwayes now, and therefore perhaps only the firſt power belongs to the Governours of the Church now, to wit, that of abſolving, not of curing) and ſo every where in the Goſpel we read forgiveneſſe of ſins, and healing of diſeaſes, or caſting out devils, joyned together, as Mat. 9.2. Chriſt ſaith to the ſick of the palſie, Son be of good cheer, thy ſins are forgiven thee, and then v. 6. Ariſe, take up thy bed and walk, (the ſtile and ceremony of Chriſts cure) and the curing of that diſeaſe, an argument in Chriſts own Logick convincing and demonſtrative, that he had power to forgive ſins on earth, for though in Mat. and Luke it be foreign, and ſo the foreign on earth either applyable to ſon of man, or to the power of the ſon of man on earth, as probably, as foreign, to forgive ſins, yet in the parallel place in Mar. 2.10. 'tis diſtinctly foreign, to forgive ſins on earth, w^ch is not ſubject to that ambiguity, i. e. to abſolve in the Church, becauſe thoſe diſeaſes being conſequent to Gods delivering up to Satan, which is the Idea of the Churches binding, the ſinner muſt be firſt looſed (i. e. his ſin forgiven) before he could be cured, and therefore the phraſe was critically exact and proper of p. 112the woman with the ſpirit of infirmity, foreign, to be looſed from her bond, to expreſſe the cure of that diſeaſe. So Jam. 5.15. (which if it ſtrictly belong not, may yet commodiouſly be applied to this matter) you find together the (foreign) ſaving or recovering the ſick, & [foreign] remiſſion of his ſins alſo: yea and it is obſervable what S. Cyprian ſaith ſo many yeares after, that baptiſme the ſeale of pardon of ſin, freed thoſe from evil ſpirits, that were before troubled with them; (Whence ſure it was, that the Catechiſts that prepared Converts for baptiſme, are in the Canons of the Councils called foreign, Exorciſts) and if after baptiſme they relapſed to ſinning, the evil ſpirit returned again; by which 'tis manifeſt, ſaith he, that the Devil in baptiſme is turn'd out by the faith of the believer, and his faith failing, returns again.

Sect. 85 I ſhall only adde two things to this matter, 1. That this may poſſibly be the original and occaſion, if not the p…ime importance of that phraſe, 1 Joh. 5.16. [foreign] a ſin unto death, (in which the faithful are not bound to pray for him that is guilty of it, or in which caſe there is no promiſe that their prayers ſhall be heard) i. e. a ſin of ſuch a nature, as to which the delivering up to Satan the foreign the foreign belongs, the committer of which (though he might in general be pray'd for, yet) as long as he continued impenitent & obdurate he was deprived of the prayers of the Church, at leaſt was fit to be excluded out of the Church, where men prayed in common one for another, as many as were preſent; nay perhaps the Apoſtles, having the power of diſcerning of ſpirits, might poſſibly diſcern ſome man impenetrably obſtinate, and ſo irrecoverably gone, and ſo give over all praying or interceding for him, (as on the other ſide [foreign] if any man without that ſpirit of diſcerning, ſee his brother ſin a ſin which is not unto death, he ſhall ask or pray, &c. nay on the contrary pray for his exciſion in ſome caſes, as the after-Church judging, though with an humane (and ſo poſſibly fallible) judgment, of Julian the Apoſtate, baniſht him out of their prayers, (and rather prayed for his cutting off) to which yet I make no doubt they would have given him a return, if they ſhould have diſcerned any probability of his return unto the faith.

p. 113The ſecond thing which I ſhal add hereby way of appendage, Sect. 86 is, that from hence will appear, the meaning of anathema maranatha, 1 Cor. 16.22. which is as if it were foreign and foreign, the ſecond, and foreign (the Lord comes) the third ſort of the Jewiſh cenſures) compacted or put together into one, perhaps not to ſignifie in that place any peculiar kinde of cenſure among Chriſtians inſtituted (as ſome would think) in theſe words againſt thoſe that have committed the ſin againſt the holy Ghoſt. For the [foreign, loveth not] there, will not properly ſignifie that ſin, nor indeed any other, of which the Church can have cognizance, (loving, or not loving being a ſecret of the heart, til it break out into ſome actual virtue or ſin, & then it puts off that title of the affection, and is call'd by the name of the action) but by way of accommodation, to apply to the ſtate of ſuch a man the two laſt degrees of excommunication among the Jews, the one noting total, the other final, irreverſible exciſion; and by that terrible repreſentation, as by a clap and a flaſh of thunder and lightning together, to give a through ſenſe of the danger of that ſtate to ſet an amazing formidable mark or character upon thoſe that love not the Lord Jeſus: whether they be hypocrites, who whatſoever elſ they are, are certainly no lovers of Chriſt, at leaſt not lovers foreign, in ſincerity, Ep. 6.24. or whether haters of him, as al vicious perſons are, and then the [foreign, let him be] is not alwayes a legal form of cenſure, but either a Prophetick or Apoſtolical denunciation, importing but this, that the hypocrite or hater of Jeſus Chriſt ſhall undoubtedly be damned.

By that which hath been ſaid on occaſion of this firſt phraſe Sect. 87 (of delivering to Satan) wil appear diſtinctly, wherein this power of binding in the firſt branch of it, as peculiar to the Apoſtles from after ages, conſiſts, peculiarly in the power of delivering up to corporal inflictions, diſeaſes, &c. The other phraſes will expreſs the matter as it is common to the Apoſtles times with all after ages, the eccleſiaſticall diſcipline, not as it differs from, but as 'tis al one with the Apoſtolical, deveſted only of that one conſequent among them, the corporal inflictions.

In this rank is the foreign I will not ſpare, 2 Cor. 13.2. explained, Sect. 88 v. 10. by foreign, abſciſion, and foreign, ſublition, taking away, or turning out of the Church; for I conceive p. 114the ver. is thus to be paraphraſed. Theſe things I, now being abſent, write to you, that when I come, I may not be forc'd to uſe acts of ſeverity, according to the power which is given to me for edification (which I rather deſire to make uſe of) and not according to the power which was given to me for deſtruction or exciſion.) So again, the foreign 1 Cor. 5.9. the Apoſtles command of not communicating or aſſociating with ſuch. It hath much troubled ſome ſcrupulous enquirers, where or when it was that S. Paul had thus written unto them, phanſying it neceſſary to reſolve that he had written ſome other Epiſtle to the Corinthians before this Firſt. But ſure the beginning of the Chapter will lay this ſcruple, for to that (and not to any other farther off) the [foreign, i. e. foreign, I have written in this Epiſtle that you ſhould not company, &c.] doth belong, and that the [foreign] I have now written, verſ. 11. will enforce, for ſo in 3, 4 and 5. verſes we read, I verily, as abſent in body, but preſent in ſpirit, have judged already as though I were preſent, concerning him that hath done this deed; in the name of our Lord Jeſus Chriſt, when you and my ſpirit are gathered together with the power of the Lord Jeſus Chriſt, to deliver ſuch an one unto Satan, &c. The Apoſtle though abſent, yet having an Apoſtolick ruling power or juriſdiction over them, paſſeth cenſure (as formally, as if he had been amongſt them) upon that fornicator or inceſtuous perſon: and by that ſpirit or power of his, whereby he was preſent in their Aſſemblies, doth therein pronounce this cenſure of excommunication or delivering up to Satan againſt him, that by this means he may reduce that notorious offender (that is the importance of thoſe 3. verſes) and that others be not tainted by his example, verſe 6. &c. And then verſe 9. (having a little digreſt, v. 7, 8.) he reſumes his matter again, and ſaith it over briefly in another phraſe, with an foreign, i. e. this then was it I wrote to you in, or, by Epiſtle, (becauſe I was not preſent) that you ſhould not company with ſuch. By which it appears that the delivering a man to Satan, and the commanding foreign, are all one (or one but a light addition to, or variation from the other) all other men being ſo far concern'd in ſuch a ones being ſo delivered, as not to company with him; yet that not ſo much (as men now a daies think) leſt they ſhould be polluted by him, (i. e. by that act of communion p. 115with him, as under the Law by touching an unclean thing) as to help diſcipline him, that the inſenſate ſinner may ſee himſelf left alone to no ſociety but Satans (avoided, abandoned by all) and ſo be brought to a ſenſe of his deteſtable dangerous condition, (and others kept from thinking his actions exemplary or fit to be imitated by them) And therefore though this diſcipline be not uſed upon ſinners cut of the Church, ver. 12. for they will not be wrought on by the Chriſtians abandoning their company, yet ſaith St. Paul verſ. 11. with a profeſſor of Chriſtianity, one that lives in the Church, and yet is guilty of this ſin, or the like, foreign, (for ſo I conceive the words muſt be joyned, all betwixt being in a Parentheſis) neither to company nor eat with him, in ſtead of which, 2 Theſ. 3.14. 'tis foreign ſimply, onelyonly with a foreign (which it ſeems is a preparative to it) ſet a mark, or brand upon him, and doe not company with him) which in either place whether it belong onelyonly to excluſion from communion in ſacris, or be to be extended to interdiction of ordinary civil ſociety, I profeſſe my ſelf not over-confident; For the former onelyonly this may be ſaid. 1 That although the ſound of the words foreign (eſpecially as we render it, no not to eat) ſeem to contain the latter alſo, yet perhaps the aequipollence of that other phraſe [delivering to Satan] may reſtrain it to the former. 2. Becauſe the interdiction of converſing or eating with Chriſtian offenders might (now at leaſt) make it neceſſary for a man to go out of the world, as w…ll as the interdict of heathen-fornicators company would have done then. 3. Becauſe the phraſe [foreign] which in the cloſe of the Chapter is ſet to expreſſe the former cenſure, is by the Canons of the Councels ſolemnly applyed to theſe Eccleſiaſticall cenſures, ſuſpenſion either from the Church or from office in it.

And yet on the other ſide the Jews were ſo ſevere to ſome, Sect. 89 as to deem it unlawfull either to eat or familiarly to converſe with them, as Samaritans, Publicans, heathens and ſinners (ſo call'd foreign, i. e. notorious ſinners) and a notable evidence and example of that practice of theirs we have in the 3. book of Maccabees, where ſpeaking of the foreign, deſerters, or thoſe that fell off to any notorious breach of their law, the author ſaith, foreign, p. 116foreign, they did expreſſe a deteſtation of them, judging them as enemies of the Nation, and denyed them the civility of common converſe or good uſage, al friendly entertainments, &c. and the ſame is called after in that place, foreign, a ſeparating from them, foreign, (though it be read corruptly, and without ſenſe, foreign) averſation, and expreſt by foreign, they appeared enemies to them: and even the Jewiſh nidui or firſt degree of excommunication, being a remotion ad 4. paſſus, not ſuffering any man to come within four paces of him that was ſo cenſured, was an interdiction of familiar converſation or eating with him. And therfore perhaps ſome of that their diſcipline may be here imitated, and retained; but then again for the former opinion, Chriſt by his contrary practice ſeemed to diſlike that cuſtome of theirs, and though he brought excommunication into the Church or in ſacris, 'tis not neceſſary he ſhould continue that other that extended to civil commerce, and therefore ſtill perhaps may not.

Sect. 90 The beſt deciſion perhaps wil be, that this cenſure ordinarily belongs only to ſociety in Sacris; but yet ſometimes the ſtate of affairs ſo requiring, and when ſome other defect may be ſo ſupplyed, The Governours may proceed to the ſecond interdict, that no man ſhal talk familiarly, or entertain, or eat with them, that all men ſhall avoid their company, diſcountenance them, and not ſo much as ſay God ſpeed, allow them ordinary Chriſtian civility, by this means to beſiege, and ſtarve them up, and ſo, if poſſible, humble and reduce them. To which purpoſe it is obſervable what the learned and judicious Hugo Grotius foreign hath noted concerning this matter, that in a Chriſtian Church where either through the recentneſſe of their plantation communes conventus non ſunt, there are no conſtant common aſſemblies of the Chriſtians in it, or wherupon the ſame occaſion there is no ſettled Government in the hands of a Biſhop and aſſiſtent Presbyters, or where the Church is torn aſunder by Schiſmes, (as in Corinth, when this firſt Epiſtle was written, chap. 11.18. whence it follows, v. 31. That judgments or cenſures were neglected, and upon that neglect, diſeaſes and deaths among them, (I would, I could not ſay among us alſo) whereas at the writing of the ſecond Epiſtle, the diſcipline together with a quiet judicature was reſtored, p. 1172 Cor. 2.6.) there in ſtead of excluſion from communion in ſacris, that other interdict of private commerce, or avoyding of private familiarity hath been thought uſeful by the Apoſtle; To this you may apply, Rom. 16.17. where the Apoſtle beſeeches them, to mark and avoid ſuch as cauſe diviſions and offences among them, and ſo 2 Theſſal. 3.14. juſt now mentioned, if any man obey not our word by this Epiſtle, note that man, and have no company with him, &c. And if in this reſpect, Mat. 18.17. may be extended to this ſenſe alſo, 'twill no way contradict or prejudice our preſent pretenſions, it being very reaſonable for private Chriſtians to conſtrain themſelves toward thoſe who have expreſt ſuch a contradiction to all fraternal methods of charity, and by outward behaviour to ſhew a diſlike of their contumacie and obduration, eſpecially when an Apoſtle at a diſtance ſhal paſs that judgment on any particular man, & the preſent ſtate of the Church leaves no place for expectation of formal cenſures, the law of the heathen Charondas being not unreaſonable in this caſe▪ foreign, That no man converſe with a wicked man or woman, or bring a reproach on himſelf, as if he were like him.

Another phraſe to expreſſe this cenſure is foreign, Sect. 91 Tit. 3.10. After a firſt and ſecond admonition, avoid him; which that it belongs to the method directed to by Chriſt, Mat. 18.15, 16, 17. 'tis clear at the firſt ſight: but ſeeing there be three admonitions before cenſure, Mat. 18. the firſt of the injured perſon alone, the ſecond of the two or three, the third of the Church the difficulty will be, which 2. of thoſe 3. are the foreign firſt & ſecond here? my opinion of it, with ſubmiſſion, is, that the firſt & ſecond here are the very ſame with the firſt & ſecond in S. Mat. 1. that of one alone, and then of that one, with one or two more with him. And if it be objected, that then the excommunication muſt not follow immediatly upon that ſecond, I anſwer that thoſe words, being ſpoken to Titus Biſh. of Creet by S. Paul, telling him what he ſhould do, muſt needs make a difference frō what it would be, if 'twere a private man; It appeared probable before that the admonition of the Church ſignified that of the rulers of the Church & therfore when they have admoniſhed, there is no place for appeal to the Church, nor conſequently for that third admonition, p. 118and therefore in this caſe, where the Governour (who is repreſentatively the Church it ſelf, a publique, no private perſon) after a firſt and ſecond admonition (and the ſecond with one or two, perhaps with ſome or all of the College of Presbyters joyned with him) comes to be deſpiſed, the foreign follows, or proceeding to cenſure without any third admonition interpoſing. Which will appear to be the practice, if you look 2 Cor. 13.2. where immediately after the ſecond admonition, in the foreign, characterized v. 11. by [in the mouth of two or three, &c.] he tels the offenders, foreign, I will not ſpare, i. e. I will proceed to cenſure: and ver. 10. he tels them, that this admonition is; foreign, that I may not proceed to exciſion, or cutting off, (for ſo foreign, or foreign, which we render ſharpneſſe, ſignifies) which is there called foreign, taking away, in the end of the verſe; the very word which is ſo ordinary in the ancient Canons, foreign, tollatur, for the cenſure of excommunication.

Sect. 92 And the reaſon is there rendred, becauſe you may know that ſuch an one, that holds out againſt thoſe admonitions of the Church or rulers thereof foreign, is a perverſe wilful ſinner, foreign, being ſelf-condemned, i. e. I conceive by that non-ſubmiſſion to the Churches admonitions, he withdraweth and divideth himſelf from that comm…nion, and ſo inflicteth that puniſhment upon himſelf, which the cenſures of the Church are wont to do on malefactors, for that is foreign, 2 Cor. 13.10. and foreign, cut…ing off from the Church, which he being an heretick doth voluntarily without the judges ſentence, his verv foreign, hereſie being a willing foreign or exciſion. So ſaith S. Jerome, whereas fornicators, &c. are turn'd out of the Church, the hereti…k inflicts this on himſelf, ſuo arbitrio ab eccleſiâ recedens, going of his own choice from the Church; which departing, propriae conſcientiae videtur eſſe damnatio, ſeems to be the cenſure of ones own conſcience: So in the Council of Laodicea, Can. 40. after an order that no Biſhop ſhal diſobey a citation, when he is called to a Co…n…el, 'tis added foreign, if he contemn, he ſhal be conceived to acc…ſe himſelf, which is the next degree to ſelf-condemnation. So in the 22. Can. of the African Codex, (or in Juſtellus his Account, the 19.) the words are clear of a Biſhop that being accuſed before a Council appears not, foreign p. 119foreign, he ſhall be judged to have pronounced ſentence of condemnation againſt himſelf, and ſo even in Philoſtratus. l. 7. c. 7. it is a ſaying of Apollonius, foreign he that ſhall decline a judicature, how ſhall he avoid the being thought to have condemned himſelf? So in the 12. Tables, Praeſenti litem addicito, i. e. that he that abſents himſelf, be alwayes caſt; and ſo the Franks have alwayes obſerved it, ut abſens cauſâ caderet, ni Sonnia nuntiaſſet, that the abſent ſhould be alwayes condemned, unleſſe he gave a juſt excuſe of his abſence. And the Regulae ab Abbate Floriacenſi conſtitutae adde, Qui non comparuerit, tanquam convictus judicabitur, he that appeareth not, ſhall be judged as convict, i. e. foreign: If you would ſee this Interpretation more fully confirmed, I muſt refer you to Marculſi formul. l. 1. c. 37. and Bignonius on them, to Stephan. Fornerius rerum quotid. l. 6. c. 21. and out of him, Juſtellus in the Notes on Cod. Eccleſiae univerſae, p. 38. But enough of this.

I ſhall take in no more places to examine for this point Sect. 93 of the nature of this power, ſave only thoſe in the Goſpel (with which this diſcourſe began) which, as we have once gone over in relation to the firſt enquiry, ſo we ſhall now again in order to the ſecond.

Firſt, then, Mat. 16.19. foreign, Sect. 94 [I will give you the keys of the kingdome of heaven] where 'twil be no news to him that is vers'd in the New Teſtament, if I tell him that foreign, the kingdome of heaven, ſignifies the Church of Chriſt here below Militant, being not a diſparate body but a fellow-member of Chriſt, with the other triumphant in heaven. I could weary my Reader with places to this purpoſe, ready at every turn to juſtifie this interpretation, as when 'tis ſaid of St. John the Baptiſt, Matt. 11.11. that though from the beginning there had not riſen a greater then he, (a more then Prophet in pointing out rather then propheſying of Chriſt, foreign, Behold the Lamb of God) yet foreign, he leaſt in this new Church, (this foreign—the age to come, as the Septuagint, Eſ. 9.6. cal it, & ſo Heb. 2.5 foreign the world to come, and perhaps Heb. 6.5. foreign, the powers of the age to come, i. e. of Chriſtianity, & foreign p. 120foreign the comming kingdom, as the phraſe in S. Mark. 11.10. may I conceive, be rendred abſolutly thus, foreign, Bleſſed in the name of ehe Lord of our father David, be the comming kingdome; or Bleſſed in the name of the Lord be the comming kingdome of our father David; this Church or kingdome of Chriſt here on earth, not hereafter in heaven) the leaſt believer, at leaſt teacher of the Goſpel here (not Saint there) is greater then he. So Mat. 8.11. upon the Centurions comming to Chriſt, and expreſſing ſo great meaſure of faith, that he profeſſes not to have found the like in any Jew, he adds that Many ſhall come from the Eaſt and Weſt, all parts of the heathen world, and ſit down with Abraham, Iſaac, and Jacob, in the kingdom of heaven, i. e. as that Centurion did, believe in Chriſt (and become one Church with the Jews, of whom Abraham the father of the faithful was the firſt) and the children of the kingdome (they that were till then the only Church, to wit, the rebellious unbelieving Jews) ſhould be caſt out. So clearly Ch. 13.24. foreign, the kingdome of heaven, the Church here below, not the kingdome above, is likened, &c. For ſure there are no enemies to ſow, nor tares to be ſown in heaven, which in this kingdom are there ſaid to be, ver. 15. (as Rev. 12.7. the war that is mentioned in heaven may be an argument that heaven in that place ſignifies the Church here below, which onelyonly being Militant can be ſaid to have war in it) and ſo in the other Parables in that Chapter. I have named enough for an hint to any to obſerve many more in this Goſpel, Chap. 18.1, 3, 4. chap. 19.24, 25. chap. 20.1. chap. 21.43. and (which is a little nearer to the phraſe in this place) chap. 23.13. the Phariſees ſhutting up the kingdome of heaven before men, i. e. keeping men from entring the Church, from becomming Chriſtians, and the like alſo in the other Goſpels. If this notion of the kingdome of heaven do yet ſeem alien, or forced, or leſſe proper for this place, then you may but pleaſe to obſerve, that a key refers to a lock, a lock to a door, or entrance to any place, and then the Church being ſuppoſed the door or gate, the only way of paſſage to heaven, theſe keys of heaven it ſelf muſt be the keys of the Church below, as of the door that leads thither, and then that will return to the ſame iſſue ſtill.

p. 121So then, Peter, and in him the reſt of the Apoſtles and ſucceſſor-governors of the Church had the keyes of the Church given them, i. e. clearly a power of ſhutting out, or receiving in to the viſible Militant Church, of removing the contumacious by cenſure of Excommunication, and receiving in the humble penitents by abſolution, and ſo of binding and looſing, (as it follows) foreign, here below, upon the earth, anſwerable to that exception of the foreign (for the Church) premiſed, and juſt agreeable to the phraſe, Mark. 2.10. foreign, to forgive ſins on earth, which (it appears by the mentioning of the keyes as the foundation of this power) ſignifies receiving men into the Church, diſexcommunicating, and therefore the binding is there peculiarly the cenſure of Excommunication, and nothing elſe; foreign, the thing we undertook to ſhew from hence.

From whence by the way may be underſtood the meaning of Sect. 96 that place, Mat. 12.32. it ſhall not be forgiven him, (foreign, imperſonally) he ſhall not receive abſolution, either in this world, i. e. in the Church from the Eccleſiaſtick cenſure, nor at the day of judgement, i. e. in the world to come, the phraſe ſeeming to me to refer to that rule among the Jews mention'd before out of foreign …r. de excom. Si quis juret in hunc modum, &c. If any man ſwear after this manner, [If this be not true, let me be excommunicated in this world, and in the other] and be perjur'd, he cannot be abſolv'd by any: and then how ridiculous are they that ground a Purgatory on this place?

We ſhall not need to make any diſtinct ſurvey of the ſecond Sect. 97 place, chap. 18.18. becauſe (as to the matter of this power, our preſent enquiry) it is verbatim (only the number and ſome little unimportant circumſtances changed) the ſame with this former place, foreign, binding and looſing in the earthly part of the Kingdome of Heaven, the Church below. One thing only it will not be amiſſe again to add as an appendage common to theſe two places (though we mentioned it before) and it is this, that [the foreign] the mention of abſolution is (in both) an attendant of the foreign or binding precedent, as indeed looſing generally preſuppoſes a band, and therefore Act. 2.24. where we read, foreign) and render it, (looſed the pains of death) 'tis ſufficiently clear, and confeſt that p. 122foreign are there taken for foreign or foreign (by the equivocalneſſe of the Hebrew word foreign which ſignifies both, & is rendred by the 72. ſometimes foreign, a band, ſometimes foreign, a pang of travail) and ſo ſhould be rendred in that place, bands of death, in relation to which it follows, he could not be holden, &c. which intimates abſolution to be in univerſum, or abſolutely neceſſary onelyonly to thoſe that have been bound, and ſo only after excommunication, the abſolution proportion'd to the precedaneous cenſure, and that the onelyonly thing that lyes upon any, neceſſitate praecepti here, or medii in any other reſpect, all other abſolution without this precedent binding cenſure, being (though it may be allowed very uſeful & profitable for the comfort and ſatisfaction of the penitent, yet) neither commanded, preſcribed the Prieſt to give, nor the penitent to receive (at leaſt by either of theſe two places.)

Sect. 98 As for the third place, Joh. 20.26. (which by ſome is thought to belong to ſomewhat elſe, rather then thoſe cenſures of the Church, 1. Becauſe the phraſes are other, foreign and foreign, remitting and retaining, in ſtead of foreign and foreign, binding and looſing. 2. Becauſe the foreign, [remit] is before foreign, [retain.] And 3. becauſe this is deliver'd to all the Apoſtles together, whereas the two other were ſpoken, one perſonally to Peter, the other of the Church) I in humility conceive, that as before we ſhewed that this place in S. John belonged to the ſame perſons to which the other two belonged, to wit, the Apoſtles and their ſucceeding rulers of the Church, ſo it is perfectly parallel to them alſo in reſpect of the matter of the Commiſſion; and my reaſons are theſe: 1. Becauſe the phraſes, though (as the firſt reaſon pretends) other in ſound, are yet directly ſynonyma's with the former in Scripture-ſtile. I ſay that foreign, to remit, is al one with foreign, to looſe, and foreign, to retain, with foreign, to bind. And therefore Theophylact uſes together foreign, power of remitting and binding, confounding the two places in S. John and S. Mat. together, and rendring foreign, to retain, by foreign, to bind; and foreign, to looſe, by foreign, to remit, in Mat. 16.19. and ſo promiſcuouſly in other Writers. If there be the leaſt difference it is onelyonly this, that foreign ſignifies to bind, and foreign, to bind, and alſo to keep bound; in which reſpect foreign is more proper here in S. John, becauſe the order is inverted, and foreign, retaining, p. 123put after foreign, remitting, and ſo the word which ſignifies alſo [to keep bound] or to not-remit, is more perfectly & critically agreeable, then foreign to bind would have been; and yet when binding is mentioned firſt, foreign as exact as foreign, as in the other places: But yet for all this light accidental difference, I ſhall not retract ſaying, the words are in uſe perfectly ſynonymous; foreign, remit, and foreign, looſe; eſpecially as applyed to ſin; both ſignifie forgiving of it; the firſt as ſin is taken under the notion either of a debt, or a thraldom, (for foreign is in the N. Teſt. applyed to both, to the one in the Lords Prayer, to the other Luk. 4.18. and both directly oppoſed to foreign) the ſecond, as of a band; ſo in the Septuagints Tranſlation of the Old Teſtament, Gen. 4.12. (foreign, perhaps falſe copied for foreign, My ſin is greater then can be forgiven) or more clear…y, Exod. 32.21. foreign, If thou wilt, (or, O that thou wouldſt) forgive them that ſin; and in divers other places (foreign, remit) taken for forgive, and ſo in like manner foreign to looſe, Job 42.9. foreign, (a Tranſlation of the words which are in Hebrew foreign God accepted the perſon of Job praying for them) he forgave them that ſin by Job, i. e. by his mediation. There foreign [to looſe] is taken for [to forgive.]

So alſo for foreign, and foreign, to bind, and to hold or retain, the Sect. 99 ſame Hebrew word foreign is rendred by the Septuagint, foreign) Jer. 33.1. and foreign, Dan. 10.8. & 11.6. and ſo Act. 2.24. [foreign] being holden, is ſet oppoſite to (foreign) looſing of bands, and ſo muſt ſignifie keeping bound, (and in almoſt all other places it ſignifies to hold faſt, or take hold of, Mat. 18.28.21.46.26.4, &c. and is ſometimes joyned with foreign, as holding faſt is precedaneous, and preparative to binding, Mat. 14.3. foreign, laying hold on him, bound him, and Apoc. 20.2. foreign, held and bound) and ſo foreign, though rendred to retain, is taken for foreign to bind alſo, (or if there be any difference, tis this, that it ſignifies leſſe then binding, rather then more, and ſo will not conclude any thing which the former places were not able to conclude.) And ſo you may obſerve in the Fathers, viz. S. Baſil, ſpeaking of the freedome of Chriſtians in their bands, he ſaith they are foreign, bound, but not capable of binding; and many the like.

p. 124Secondly, becauſe the inverting of the order of words is too light and caſual a thing to be argumentative, and therefore the ſecond reaſon is of little force, being taken onelyonly from that change, for which yet ſome reaſonable account alſo may be given from the variety of the words, w^ch cauſed this inverſion, and conſequently no more argument will be deducible from this change of order, then from the change of words would be juſt to deduce: If the change of the words would argue ought, then I confeſs the inverting of the order, cauſed by that, would per modū accumulatiònis do ſo too; but that being once cleared to import no new thing, this which is onelyonly attendant on that, cānot be thought to do ſo, & ſo there will be no need of farther anſwer to that, when the former hath bin ſufficiently anſwer'd.

Sect. 100 Thirdly, becauſe the third ground of ſcruple is as unconvincing alſo, the other two being delivered to all the Apoſtles alſo, as well as this: the firſt to all in S. Peters perſon, (as 'tis ordinary for Donations made to Communities to be delivered to one of that number for the uſe of all) as is acknowledg'd by all but thoſe, whoſe pretended intereſt in S. Peter hath bribed them to inflame his, and leſſen the other Diſciples prerogative, aſmuch as they can. And the ſecond in plain words with a preface of foreign, Verily I ſay to you, i. e. to the Diſciples with whom the diſcourſe had continued by way of mutual colloquie from the beginning of the Chap. This I am ſure is the affirmation of the Greek Fathers, particularly Theophylact on Mat. 13. where he affirms that promiſe of the power of binding and looſing to be fulfilled in thoſe words of Chriſt in S. John, Whoſe ſins you do remit, &c. the place was formerly ſet down at large, and need not be repeated; and if you examine the word foreign throughout the N.T. you will have no temptation to doubt it.

Sect. 101 Having now declared out of the Scripture the foundation & progreſſe of this power, theſe cenſures, and occaſionally interweaved the interpretation of ſome places which I conceive to depend on this matter, it were now a fit ſeaſon to proceed to the writings of the ancient Church, and draw down the hiſtory of this practice through the firſt & purer times: But that hath been ſo faithfully performed by many others,De rep. Eccl. l. 5. c. 7. & 9.Sir 50:5 particularly by Spalatenſis, that it would be a great inſolence to attempt to do it p. 125better. Only it will be worth our rehearſing, (though we only refer you to that Magazin for all farther explication of it) that there were ſome nice differences obſerved in this matter between the binding which was a cenſure, and the other which was onelyonly a puniſhment, the one conceived to bind in heaven, the other not. 2. Betwixt the binding of the refractory impenitent, and the humble confitent penitent: the firſt for the cure and removing the ſcandal of ſome notorious crime; the ſecond on his voluntary confeſſing his crime, and ſubmitting himſelf to be bound by way of penance, that ſo by being looſed again, he might be the more ſure of that pardon in heaven, which is promiſed to thoſe which are abſolved on earth, & ſo propter majorem cautelam, to ſatisfie the trembling conſcience, and aſſure it that God hath forgiven him.

Theſe are excellent profitable ſubjects, in which I deſire the Reader will ſatisfie himſelf out of thoſe judicious Collections of that very learned unhappy man. And if it be now demanded of me, whether private abſolution be not contained under the importance of theſe places? I anſwer, that this laſt diſtinction hath in effect anſwered this queſtion, and defined, that in caſe of private binding it doth come under it, and that that, though in ſome ſenſe it be left ad libitum, or voluntary to the penitents will or choice, is yet neceſſary to every one whoſe conſcience either is not able to perform & go through the work of inward repentance with God alone, or is not able to ſatisfie it ſelf with ſuch performance without the Miniſters aſſiſtance called in.

To which purpoſe I ſhall deſire that that may be conſidered Sect. 102 which is delivered by our Church in the ſecond Exhortation before the Communion, in theſe words: Becauſe it is requiſite that no man ſhould come to the holy Communion but with a full truſt in Gods mercy, and with a quiet conſcience; therefore if there be any among you, which by the means aforeſaid (which were to examine their lives by the rule of Gods commandments, and wherein they ſhall perceive themſelves to have offended, either by will, word, or deed, there to bewaile their own ſinful lives, and confeſſe themſelves to Almighty God with full purpoſe of amendment; and if their offences be alſo againſt their neighbours, then to reconcile themſelves to thoſe, with readineſſe to make reſtitution and ſatisfaction for wrong done, and to forgive others that have offended them) cannot quiet his own conſcience, p. 126but requireth farther comfort or counſel, then let him come to me, (i. e. his lawful Paſtor) or ſome other diſcreet and learned Miniſter of Gods Word, and open his grief, that he may receive ſuch ghoſtly counſel, advice, and comfort, as his conſcience may be relieved, and that by the miniſtery of Gods Word he may receive comfort, and the benefit of abſolution, to the quieting of his conſcience, and avoiding all ſcruple and doubtfulneſſe. All which being an exhortation of the Church belonging to a particular caſe, [when a man by the uſe of all helps which are within his own reach, cannot attain to quiet of conſcience, or be ſatisfied that he is fit to receive the holy Communion;] as they do imply that thoſe foreſaid meanes may happily ſerve the turn, without opening his caſe to the Miniſter, and conſequently without receiving abſolution; ſo are they a fervent exhortation to all, in caſe thoſe means prove not ſucceſsfull, to ſeek out, & make uſe of thoſe auxiliaries, which whoſoever in that caſe ſhall neglect, will be guilty of great unkindneſs to his own ſoul, and may well be thought to have betray'd it to great and needleſſe danger. And it is worthy our noting from hence, that receiving of comfort, & the benefit of abſolution are by our Church here conjoyned, to ſignifie this abſolution to be beneficial to him that once wanted comfort, as a meanes of confirming that comfort which the Miniſter had now given him. To which end certainly 'tis very proper & ſeaſonable: for when a diſcreet & learned Miniſter, having had the ſurvey of my ſoul, (the cognizance of my offence firſt, & then of my repentance) ſhall from the word of God give me aſſurance, that (if I am what to him I appear to be) my eſtate is good, & thereupon pronounce me abſolved, as a true penitent, from all my ſins; This will, 1. ſeal me a right of Gods promiſe of forgiveneſſe in heaven, as it were ſolemnly and in the Court; and 2. extremely quiet me, and confirm to me that comfort, i. e. that comfortable opinion of my good eſtate, and hope of my future happineſs, which he had given me, when I ſee him who hath no reaſon to be partial to me, and whom I cannot ſuſpect of ignorance, or paſſion in this particular, (both which perhaps I may upon enquiry diſcern in my ſelf) and beſide, who is ſet over me by Chriſt to this purpoſe, pronounce ſo clear a ſentence of me, and that (as the precedent words are) by the miniſtery of Gods word, i. by applying peculiar parts of that p. 127infallible truth to the preſent condition of my ſoul, and from thence pronouncing my abſolution. And that this is the meaning of the abſolution there, it is evident by that which is the ſecond thing, which I thought worthy our obſerving from hence, viz. what is added in concluſion, as the ultimate end of that comfort and abſolution, the quieting of conſcience, and avoiding of all ſcruple and doubtfulneſſe; which whether they be diſtinct, ſo that the quieting of conſcience may be the completion of the comfort, and the avoiding of all ſcruple and doubtfulneſſe, the end intended in, and obtained by abſolution, or whether both together indiſcretè belong to both together, the product will be ſtill the ſame, that in caſe a man be not able to ſatisfie his own ſcruples and doubts concerning himſelf, the Presbyter wil be able to ſtand him in good ſtead, by the Word of God applied to his caſe to give comfort, and by pronouncing abſolution to him to ſeal that comfort, and perſwade him to a greater confirmation of mind, that that comfort is not groundleſſe, and ſo take away doubts and ſcruples concerning that matter which before moleſted him, and made him unfit for the Communion, which was the only occaſion of the exhortation.

Beſide this, it is alſo true, that in caſe of ſickneſſe S. Jame's Sect. 103 advice (if not command) is punctual, that the Presbyters of the Church be call'd for, and that they ſhall anoint the ſick (a ceremony uſed in thoſe dayes by Chriſt and his Apoſtles in the curing of diſeaſes, and caſting out devils, not ſo much as a viand toward our laſt great journey, as among the Romaniſts 'tis continued, but either as a ſign of our Spiritual cure, or as a means ſanctified by prayer to cure the ſick, to deliver from the diſeaſe in the beginning of the verſe) foreign and if he be that have committed ſins, abſolution ſhall be given him; for ſo that phraſe will be moſt grammatically rendred, not [they ſhall be forgiven him] for then it would be foreign, nor that [God ſhall forgive him] for then it would be foreign, to agree with, foreign immediately precedent, the Lord ſhall raiſe him, but imperſonally remittetur ei, he ſhall have abſolution. Of which abſolution 1. There is little queſtion, but that it is a very proper preparative to curing of his diſeaſe which is oft ſent to awake ſome drowſie ſinner, and is not removed til it have done the work in ſome meaſure, Ecclus. 38.9, 10. & therefore the ordinary preface p. 128to Chriſts cures, is [Son thy ſins are forgiven thee] as 2. Mac. 3. when Heliodorus had been ſo ſcourged for his ſacrilegious enterprize, and the high Prieſt offered ſacrifice for his recovery, verſe 32. the Prieſt is ſaid to have made an attonement, and thereupon God granted him his life, verſe 33. and ſo Ecclus 2.11. before Gods delivering in time of tribulation, there is firſt his foreign, remitting of ſins, before releaſing from the preſſure; and ſecondly, that abſolution, as it is the Miniſters act peculiarly, and an act of benediction in him, contrary to the execration in the cherem, or anathema, may well be thought in common reaſon to have benign influence on the Patient, as the curſes of Parents are generally believed to be fattal curſes foreign in Orpheus, the curſes of Parents are ſhrewd furies that haunt a man where ever he goes on the earth, have an inauſpitious influence on all his earthly proſperities, devour and eat out his patrimony; and ſo alſo by the rule of contraries, the bleſſings of Parents, Eccl. 3.9. may availe toward the removing of temporal calamities, and ſo conſequently, the prayers and bleſſings, and abſolution of the Presbyter the ſpiritual father. Thirdly, there will be as little queſtion who ſhal be the Miniſter of it, when 'tis conſidered that there is no ſuppoſition or preſumption in that place of the preſence of any, but onelyonly of the foreign, the Presbyters of the Church, and as little will there be of the fitneſſe, and exceeding expedience, that the ſins of which he is ſo peculiarly to receive abſolution ſhould be confeſſed, and bewailed before him, from whom the abſolution is expected. One thing only the context may perhaps farther import, that this Presbyterial abſolution may not be (by force of that place) ſo abſolutely neceſſary to all ſick perſons, but onelyonly to the foreign, to him that hath (formerly, & ſo as upon examination of himſelf, he may reaſonably impute his ſickneſſe to it) committed ſins, either as the word foreign denotes greater ſins, or as ſins contrary to our duty towards God, whoſe Miniſter the Presbyter is, or as foreign ſignifies to live indulgently in ſin, and ſo as it is not reconcilable with a **He that is born of God, foreign, doth not commit ſin, 1 Joh. 3.9.1 John 3:9regenerate eſtate, as long as it continues. For 'tis worth obſerving what follows in that place, James 5.16. Confeſſe foreign your tranſgreſſions foreign to one another, one brother, i. e. Chriſtian to another, the ſick to them in health, p. 129as foreign, Be ye all ſubject to one another, 1 Pet. 5.5. i. e. all that are inferiours, to all ſuperiours. Where, whether foreign ſignifie a treſpaſſe peculiarly againſt our brethren, or whether (as 'tis reſolved by Grammarians) lapſes, or lighter ſins, it ſeems to be here ſet in a diſtance from (if not oppoſite to) foreign, the greater ſins, or thoſe againſt God; and then as the confeſſion of them to the Presbyter, Gods officer, will in any reaſon be moſt proper, to obtain comfort on ſafe grounds, and the benefit of abſolution upon ſincere repentance; ſo in thoſe ſins of an inferiour rank confeſſion to the wronged brother, or to whatever fellow-Chriſtian, may poſſibly be ſufficient; and aſſuredly not unuſeful or unneceſſary, if it be but for the obtaining of the brothers united prayers, to help to remove the ſickneſſe, if that be inflicted (as oft ſickneſſes are) as a puniſhment for any ſuch treſpaſſes. In which caſe as the promiſe is there given of recovery to the ſick upon thoſe other mens prayers, and not otherwiſe, ſo there is little hope that God will accept thy private prayers for removing that puniſhment, till thou go and reconcile thy ſelfe unto thy brother, and deſire and obtain his prayers for thee, (as Job's for his friends) when thy injuring of him had cryed to haven, and fetch't down that infliction on thee.

Nay thirdly, there will be little matter of doubt, or controverſie, Sect. 104 but that private, frequent, ſpiritual conference betwixt fellow-Chriſtians, but eſpecially (and in matters of high concernment and difficulty) between the Presbyter and thoſe of his charge, even in the time of health; and peculiarly, that part of it which is ſpent in the diſcuſſion of every mans ſpecial ſins & infirmities, & inclinations, may prove very uſeful and advantageous (in order to ſpiritual directions, reproof and comfort) to the making the Man of God perfect. And to tel truth, if the pride and ſelf-conceit of ſome, the wretchleſnes of others, the baſhfulnes of a third ſort, the nauſeating, and inſtant ſatiety of any good in a fourth, the follies of men, and artifices of Satan had not put this practice quite out of faſhion among us, there is no doubt, but more good might be done by Miniſters this way, then is now done by any other means ſeparated from the uſe of this, particularly then by that of publick preaching, (which yet need not be neglected the more when this is uſed) which hath now the fate to be cryed up, and p. 130almoſt ſolely depended on, it being the likelier way, as Quintilian ſaith (comparing publick and private teaching of youth) to fill narrow-mouth'd bottles, (and ſuch are the moſt of us) by taking them ſingle in the hand, and pouring in water into each, then by ſetting them altogether, and throwing never ſo many buckets of water on them.

Sect. 105 I conceive, I have now diſtinctly ſet down the ful importance of this power of binding & looſing, and how it belongs peculiarly to the publick cenſures of the Church, the binding by way of excommunication, or depriving of the common benefits of Chriſtians, (together with that branch of corporal diſcipline, or inflictions on mens bodies, peculiar to the Apoſtles times and power) and the looſing, in reſtoring the excommunicate perſon upon repentance to the Aſſembly of the Saints. And by this perhaps may be received ſome ſatisfaction to that queſtion agitated ſometimes, Whether Abſolution in the Church be onelyonly declarative, or moreover miniſterially authoritative? which queſtion wil not now have ſo much place, the matter being thus ſtated. For the Churches abſolution being not the actual eternal pardon of ſins in Heaven, (which is left to be Gods work, none but he juſtifyng ſinners, except by way of conſequent upon this promiſe of Gods) but peculiarly the freeing the penitent from Eccleſiaſtical cenſures here below, & from that other farther obligation that aroſe from the Churches binding, there will be no matter of doubt, but as the Governour of the Church authoritatively by commiſſion from Chriſt, preacheth the Word, adminiſtreth Sacraments, and inflicts cenſures, ſo he may authoritatively too, abſolve on earth, free from puniſhments in the Church inflicted on ſinners, without any neceſſity of interpoſing or medling (ſave only indirectly, or as I ſaid by way of conſequence) with that which is due from God to them in another world; to which purpoſe 'tis ordinarily obſervable in the Canons of the Councels, that à pace Eccleſiae arceri, being driven from the peace of the Church, Concil. Eliber. Can. 61. Can. 47.is the expreſſion of being excommunicated, and pacem dari, is to be received into communion again. In other places we find both together, communio pacis, communion of peace, all noting that, which excommunication deprived them of, to be the peace or favour, or pardon of the Church peculiarly, and not Gods peace, or pardon, or favour directly, but either by ſuppoſing p. 131the perſon fit to be ſo dealt with, to be formerly deprived by God of that, or by way of conſequence accidentally, more ſurely faſtning him under Gods disfavour, if this wrought not on him the good deſired effect of reformation.

To all which, by way of Corollary I ſhall adde, that the bare Sect. 106 binding of the Church (abſtracted from our contempt of, and perverſe ſtanding out againſt it) cannot damn any which is not otherwiſe (and if he were not thus bound) in a damnable eſtate that is, hath not any real influence on his damnation (ſave only to bind him farther to it, in caſe he doth not ſubmit to it) diſtinct from that which proceeds from his ſin, upon which he is bound, and from his refractarineſſe continued in, in deſpight of this cenſure, (which no doubt may make his caſe more highly dangerous, as the Word is the ſavour of death to them that beleeve not) but is rather a means tending, as it is deſigned, to the ſaving of him, as in the next Chapter ſhall appear.

On the other ſide looſing on earth, or the abſolution of the Sect. 107 Church ſhall not free any impenitent unreformed ſinner, in foro coeli, i. e. obtain pardon for any that is not contrite, (much leſſe turn attrition into contrition, as the Romaniſts, or a votum poenitentiae, a wiſhing we were penitent into penitence, as others dream) but will rather be a means of damning him the deeper, of betraying him to, and hardning him in an impenitent eſtate, who is abſolved, or freed from under that diſcipline before he be reform'd; which therefore the Church in pure Charity to the man is bound not to do, but to continue him under the puniſhment till it produce the reformation.