The Figures or Types of Christ, Typological category 13
THE GOSPEL OF THE LEPROSIE.
Levit. 13.April 12 1665.
BRethren and Beloved in the Lord: If this Chapter ſeem to us at the firſt reading to be a dark and abſtruſe place and to have little edifying matter in it, we muſt impute it to our own ignorance and unskilfulneſs in Scripture Truths and Myſteries. It is true: there is a dark ſhadow upon the words. But there is much light, and many uſeful Truths intended and held forth under theſe dark legal ſhadows.
The ſubject both of this and of ſundry foregoing and following Chapters is concerning Ceremonial Uncleanneſs, of which there be ſeveral kinds, whereof this of Leproſie is one.
The general ſcope of this Chapter is to give Rules of tryal whereby to diſcern it.
The next, viz. the 14. Chapter, gives the Rules for cleanſing the Leper. Concerning both which God gives them afterwards a ſtrict and ſolemn charge that they ſhould take heed and obſerve diligently and do according to theſe commands of his concerning the Leproſie. Deut. 24.8.
The Leproſie, and the legal uncleanneſs thereof, was typical. It ſignified and held forth three things.
1. Sin; which is fitly compared to a Leproſie for the loathſomneſs, and painfulneſs and infectiouſneſs of it.
Yet this is not all. For Sin may be compared to any other diſeaſe as well as to the Leproſie. Any ſore, or ſickneſs▪ or diſeaſe whatſoever may ſignifie and hold forth ſin. As Iſai. 1.5… 6. full of ſores — the meaning is Spiritual ſickneſs: They were a ſinful people— Mat. 9.12. The whole need not a Phyſician, but they that are ſick, that is, ſick of ſin.
2. Therefore ſecondly it ſignified Original ſin. For the Leproſie overſpreads all. Actual ſins are the Boils and Sores that break forth, but Original ſin is as the Leproſie overſpreading the whole nature.
Yet this is not all: For this is in the beſt: and therefore if this were all, the people of God might be accounted Lepers. For all have Original ſin; but yet there be ſome that be not Lepers.
3. Therefore thirdly the Leproſie ſignified a ſtate of ſin and unregeneracy. For the Leper muſt be ſhut out of the Camp, from among the people of God, as being none of them, as having ſuch a ſpot, as is not the ſpot of his people. Therefore it ſeems alſo to hold forth a ſtate of ſin, a ſinful or unregenerate condition.
Now for the expoſition of this Chapter; to let you ſee a little further into ſome of the Truths and Myſteries contained in it, I ſhall only give you ſome general Obſervations, under which we ſhall explain ſome part of the Chapter.
Obſ. 1. That it is a work both difficult and weighty for people to diſcern and judge aright of their own ſpiritual condition.
This appears by all theſe Rules and Directions. Were it not neceſſary, what need of any Rule? were it not difficult, what need of ſo many Rules of tryal about the Leproſie?
This condemns the ſlightneſs of many that are ſlight and careleſs about this great work; beſtow few thoughts and cares about it, about ſearching into their Spiritual Condition, as if it were an eaſie or a ſlight matter. It is the exhortation of the Apoſtle 2 Pet. 1.10. that we ſhould give diligence to make our Calling and Election ſure.
Obſ. 2. That it is the Prieſts Office to judge of the Leproſie. It is the Office of the Miniſters of God to help his people, in diſcerning their own ſpiritual eſtates and conditions towards God: therefore it runs ſo much upon the Prieſt throughout the Chapter. Bring him to the Prieſt, and the Prieſt ſhall make him unclean. Defile him, pollute him— that is, Miniſterially declare him ſo to be. As Ezek. 43.3, 4. deſtroy the City— that is, propheſie its deſtruction.
God hath given his Miniſters power to retain and remit ſins, Joh. 20.23. which is the thing intended in this typical work of the Prieſts.
How ſhould I underſtand without an Interpreter? Act. 8.31. How could men know the meaning of the Scripture, or apply it aright, without this means which God hath appointed for their help? Ordinarily they cannot.
Ʋſe. It reproves that reſervedneſs of many, who know not their own condition, whether they be Lepers or no, and yet will not diſcloſe their caſe; whereas it may be the Prieſt might declare and evidence it to them, that they are clean.
To complain to every one, and to make Table talk of their Corruptions, and ſo to fiſh out praiſes, ſavours of Hypocriſie. But to make known their condition to ſome able faithful friend or Miniſter, eſpecially if in the uſe of other means you cannot attain to a comfortable diſcerning of it, is a duty, through the neglect whereof, ſome are kept long in the dark about their own eſtates. It is often times out of ſhame, their ſins and ſores and ſpiritual Leproſies are loathſome and ſhameful.
But were it not better to make it known, then to let the ſores of thy Conſcience ſeſter inwardly? Their Wounds ſtink and are corrupt, becauſe of their fooliſhneſs in this particular.
Obſ. 3. Note here (which will carry us through many particulars in the Chapter) the Rules of Tryal, whereby the Prieſt is to judge of the Leproſie.
There be five Rules eſpecially, which be clear and ſafe to judg of the ſpiritual Leproſie by.
1. If it be but skin deep, it is not the Leproſie, he is clean: but if deeper, he is unclean. Verſ. 3, 4— and again Verſ 20, 25, 30. if it be but skin deep, it is ſome ſin, ſome ſore of a leſſer nature: but if deeper then the skin, in the Vitals, blood, and ſpirits, he is unclean: it is the Leproſie.
So if there be ſins and corruptions appearing like ſpots in the skin, in a mans outward walkings; yet if the heart be not tainted, it is a good ſign.
A Child of God may have ſpots in his Skin, frailties in his life; but his heart is ſound, his heart is perfect with God, ſound in his Statutes.
But there be ſome ſins that go deep, not only in the Skin; but the ſin is deeply rooted in the heart, and ſpirits and affections of a ſinner; ſo that the Vitals are infected.
This is a ſign he is a Leper.
2. Tryal. Doth it ſtand at a ſtay? Or doth it ſpread further and further? Verſ. 5, 6, 7, 8. And again verſ 23, 27, 28, 34, 36, 37. If it ſtand at a ſtay, he is clean. If it ſpread, he is a Leper.
So a leprous ſinner that is in a ſinful ſtate and condition, the Leproſy will ſpread in him. Evil men and Deceivers, will grow worſe and worſe. 2 Tim. 3.13. Their Corruptions gain ground upon them.
But it is a ſign there is ſome beginning of healing, if it ſtand at a ſtay. If the Lord be healing a ſinner, mortifying his Luſts, he is clean.
There is ſinful Corruption in a Child of God; but it doth not grow, ſpread, and gather ſtrength from day to day: but on the contrary, it is decaying, it is on the loſing hand. The houſe of Saul grows weaker and weaker; but the houſe of David grows ſtronger and ſtronger. This is a ſign God intends good to him.
3. Tryal is this. If there be proud raw fleſh in the Riſing, verſ. 9, 10, 11— and 14, 15. he is not to be ſhut up in ſuſpenſe, the thing is evident.
But how ſhall we apply this to the ſpiritual Leproſy?
Thus. Is there proud raw fleſh of pride and preſumption and impatience of reproof? This is an evil ſign the ſin is grown to ſome ſtrength.
There may be ſores and ſpots in a Child of God; but they are not ſo ſore, as that they will not be toucht; they will bear reproof. As David when Abigail reproved him. 1 Sam 25.32, 33. Bleſſed be the Lord God of Iſrael which ſent thee, and bleſſed be thy advice, and bleſſed be thou. And ſo Pſal. 141.5. Let the Righteous ſmite me, it ſhall be a kindneſs.
Others you cannot touch them, but you muſt be fenſed with Iron, and the Staff of a Spear; Mic. 2.6. and 2 Sam. 23.6, 7. Such are the Sons of Belial, that ſhall all of them as Thorns be thruſt away, and utterly burned with fire.
When a man cannot bear to be told of it, but his quick raw fleſh appears; it is an ill ſign, he is a Leper indeed.
Such an one it ſeems Nabal was, 1 Sam, 25.27.
But where this froward touchineſs is wanting, if a man will take a reproof well, it is a good ſign, it is not the Plague of unregeneracy.
4. If all be turned white, a man is clean. Verſ. 12, 17, and 34. This ſeems to be the ſtrangeſt Rule of all, and the darkeſt Paſſage in all this Chapter: there is ſome difficulty, both concerning the natural reaſon, and concerning the ſpiritual meaning of it.
The natural reaſon ſeems to be this; becauſe it is a ſign of ſome inward ſtrength of nature, that it expells the Diſeaſe, and ſends it forth to the outward parts.
Whereas if there be raw ſpots among it; it argues it is more inward, and the Vitals not ſo ſtrong as to drive it forth.
The ſpiritual meaning is by ſome thought to be this; if all become white by true repentance and mortification, then it is not deadly.
But this is too general: therefore it ſeems to intend this further, that if we think there be any ſound part in our corrupt nature, it is a ſign of a Leprous ſinner: ſo Ainſw. in loc.
If men have any confidence in themſelves, if they ſeek any life by the deeds of the Law, then ſhall they be pronounced unclean. But an humble acknowledgment of the overſpreading corruption of our natures, and flying to Chriſt for help under a thorough conviction and ſenſe of our own total uncleanneſs and pollutedneſs; this is a ſign the Plague is healed, and the Leper made clean.
The language of a Child of God is, There is no ſoundneſs in my fleſh. Pſal. 38.7. And in me, that is in my fleſh, there dwelleth no good thing. Rom. 7.18.
The Opinion of Free will is a very dangerous Opinion. But if a man be throughly convinced of his own Corruption, and ſoundly humbled under it, it will make him look up earneſtly, and cleave firmly to Jeſus Chriſt to make him clean. It is the moſt dangerous thing in the world to take up high conceits of a mans ſelf, and of the power of corrupt nature. This is a ſure Rule, if people think themſelves clean, and any part in them ſound, they are in a ſad condition.
5. In caſe the Leproſie be in the Head he is doubly unclean verſ. 44. The Head is the principal part of the body, and the feat of Reaſon. Therefore a Leproſie there muſt needs be very dangerous.
So in caſe men be corrupt in their Minde and Judgments, they are unclean, unclean. Corrupt Opinions are a ſign of a ſinful condition; ſuch are far from the Kingdom of God. Where ſin has prevailed ſo far, as to blind the very Mind and Underſtanding, they are more uncapable of Converſion than others, becauſe ſo far from Conviction: For Converſion begins in Illumination.
There may be failings in the lives of the people of God: But they diſown them; they are not ſo corrupt in their Minds and Principles as to juſtifie themſelves in them.
There be ſeveral other Rules in the Chapter; ſome relating to the bodily Diſeaſe, and ſo not neceſſary to ſeek out a Spiritual meaning of each particular expreſſion: And the ſame Rules in the firſt 17 Verſes are repeated again in other caſes of the Leproſie, in Clothes, in Skins, &c.
Let us therefore proceed to a fourth Obſervation.
Obſ. 4. Note the duties impoſed upon the Leper, when thus detected, they are five. verſ. 45, 46, 47.
1. To rend his Clothes: a ſign of ſorrow and lamentation: ſo 2 Kings 6.30. The Kings Clothes were rent in that Famine.
2. His Head muſt be bare: For the ſame end, this being another outward expreſſion of ſorrow, uſual in thoſe times.
3. He muſt cover his Lip: Thus they were wont ſo to expreſs their ſhame, ſee Mica. 3.7 — Ezek. 24.17.
He muſt keep ſilence before God, as being under ſhame and confuſion.
4. He muſt cry unclean, unclean: He muſt give warning to others to ſhun him. He may ſpeak of his own Leproſie, but otherwiſe he muſt be ſilent.
So a ſcandalous Sinner may ſpeak in confeſſion of his ſin, he muſt tell others he is unclean. He muſt not charge others with their failings, but load his own Conſcience, and take his guiltineſs home to himſelf.
5. He ſhall dwell alone: They were to be put out of the Camp, and excluded from the fellowſhip of Gods People. The Prieſt muſt ſhut him out and he muſt ſubmit. So King Ʋzziah did. 2 Chron. 26.20.
This was a Type of Excommunication, that great Goſpel Ordinance, which is, the ſhutting of a ſinner out of the Camp.
This brings me to ſpeak of Excommunication, which is ſuitable to the preſent Providence. For this ſhutting out the Leper from the Camp of Iſrael, ſignified ſhutting out of the Church.
This therefore I ſhall ſpeak a little to, both the Text and the preſent Providence of God leading and calling to it, under theſe five heads.
1. The nature of it
2. The caſes wherein it muſt be done.
3. The ends and uſes of it.
4. The manner of proceeding.
5. To whom this work and power belongs.
1. For the nature of Excommunication. It is the putting of a Man out of the Church, and delivering him unto Satan. Put away from among you that wicked Perſons 1 Cor. 5. ult. So Diotrephes, 3 Joh. 10. caſt the Brethren out of the Church. There is a going out of the Church, when men rend themſelves off by Apoſtaſie, Hereſie, or Schiſm. 1 Joh. 2.19. they went out from us— In which they are active, and cut off themſelves, that is their own act; but in this they are ſufferers, this is the Churches act by the power of Chriſt.
For as perſons are united by conſent into ſpiritual fellowſhip: ſo by the Churches diſſent, to have him be of them any longer, he is cut off, or caſt out; upon which he falls into the hand of Satan unavoidably. Delivering him unto Satan. 1 Cor. 5.5.
For the Church is the viſible Kingdom of Chriſt in this World: therefore when caſt out of that, they fall into the hand of Satan who is the God of this World; if put out of Chriſts Kingdom, and from under his gracious Scepter; they muſt needs fall under the Kingdom and power of Satan.
Queſt. What power of Satan is this?
Anſ. Not a bodily Poſſeſſion; becauſe the Apoſtle writes to the whole Church of Corinth to do it.
But it cannot be ſuppoſed, that the whole Church had the gift of Miracles: neither indeed is the Lord wonted to work Miracles for that end. We do not find it in Scripture, that the Lord doth put men by Miracle into Satans hand, but he rather works miraculouſly to deliver them from it.
But a ſpiritual power of Satan over them is hereby meant, namely, either to terrifie or ſtupefie them.
1. Sometimes he gives Satan a terrifying power in order to their humbling.
But, 2. If they be not terrified by Satan, when under this Ordinance, there is a ſtupefying hardning power: and there never was any man juſtly Excommunicated, but fell under one of theſe two.
Queſt. 2. What are the Caſes wherein Excommunication ought to be adminiſtred?
Anſ. It being the higheſt Cenſure, and the ſevereſt part of that ſpiritual vengeance which the Lord hath intruſted his Miniſters and Churches with; it ſhould never be uſed but in Caſes of great extremity, when no other means in the ordinary courſe of Gods diſpenſation, will attain the end.
But when the ſinners Caſe is ſuch, that it is beyond the reach of other means to help. Immeditabile vulnus enſe recidendum eſt.
Hence it is not to be uſed for meer ſailings, and infirmities, and ſins of weakneſs, which a Godly man may fall into, and yet walk with God uprightly.
But for ſuch ſins and evils as are inconſiſtent with Grace here, or Glory hereafter: ſuch, as if a man lives and dyes and goes on in; it is not poſſible he ſhould have any Grace in his heart, or any grounded comfort or hope of Salvation.
Hence alſo it is not to be uſed for things doubtful and diſputeable, Rom. 14.1. much leſs for things indifferent; for they neither commend us, nor diſcommend us unto God, 1 Cor. 8.8. and therefore ſhould not to the Church. For in ſuch things, we are not either the better or the worſe for practiſing or forbearing: as the Apoſtle there expreſly aſſerts.
But for things clear and certain, and univerſally acknowledged amongſt all that deſerve the name of Chriſtians: the Scripture ſpeaks clearly to two Caſes.
1. Fundamental errors of Judgment. So the Apoſtle 1 Tim. 1. ult. dealt with Hymeneus and Philetus. And what they held, is more particularly expreſſed in 2 Tim. 2.17, 18. viz. that the Reſurrection is paſt already.
So Titus 3.10. An Heretick after his being twice admoniſhed reject: ſo here Lev. 13.44. if the Leproſie be in the head, he is utterly unclean.
Hence therefore, if any man deny one God and three Perſons, deny the Scriptures, the Deity of Chriſt, the Immortality of the Soul, the Reſurrection of the body, or ſuch like fundamental points; it is the duty of the Church to caſt him out from among them; he is unclean.
2. For ſcandalous practiſes in a mans life and converſation. The Rule is plain, 2 Theſſ. 3.6. Withdraw your ſelves from every brother that walketh diſorderly: ſo in the caſe of the inceſtuous Corinthian, 1 Cor. 5.13. put away from among your ſelves that wicked perſon. So Mat. 18.17. So of old, 2 Chron. 23.19. Jehoiada ſet Porters at the Gates of the houſe of the Lord, that none which was unclean in any thing ſhould enter in.
This includes Moral as well as Ceremonial uncleanneſs.
Queſt. 3. The ends of this Ordinance.
Anſw. They are many: The principal are theſe three.
1. To vindicate the name of God from the diſhonor done to it by wicked men creeping in among his people. This vindicates the holineſs of God, that though he loves ſinners, yet he ſhews his love in ſanctifying and turning them from their ſins, not in ſheltering and encouraging them in their wickedneſs. This end is intimated in 1 Cor. 5.1. It is commonly reported that there is Fornication among you, and that ſuch Fornication as is not ſo much as named among the Gentiles. q. d. The name of God ſuffers by it: The Gentiles take offence againſt Religion becauſe of this; they are ready to ſay as Ezek. 36.20. theſe are the Lords people. And ſo the holy name of God is profaned by ſuch ſinners, as the Prophet there ſpeaks.
So again, 2 Cor. 7.11. what clearing of your ſelves? In clearing themſelves they clear the name of God.
I mention this firſt, becauſe this is the great and chief end of this Ordinance. And it never fails of attaining this end, though it have little ſucceſs in other reſpects: Though the ſinner be never ſo obſtinate, yet however the name of God is cleared.
2. For the Churches good, to take away infectious perſons from amongſt them, and ſo to preſerve and warn the reſt; to keep the Church pure and free from infection. 1 Cor. 5, 6. A little leaven leaveneth the whole lump. One root of bitterneſs may defile many. Heb. 12.15.
And to warn others, that others may fear. 1 Tim. 5.20. That all Iſrael may hear and fear, and do no more preſumptuouſly. Deut. 17.13.
3. For the good of the ſinner himſelf, to bring him to Repentance. For the deſtruction of the fleſh, 1 Cor. 5.5. the inceſtuous Corinthian muſt be delivered unto Satan, for the deſtruction of the fleſh. And God did ſo bleſs this Ordinance to him, that he was humbled, and brought to deep and thorough repentance thereby.
I confeſs this end is not always attained: But yet the Ordinance is not in vain. For this is not the only end of it, nor yet the chief end. For Gods glory is the chief end, the vindicating his great name, the manifeſting his juſtiee, and holineſs, and hatred of ſin; and this end is attained, though the ſinner is not converted by it.
Queſt. 4. What is the manner of proceeding in Excommunication?
Anſ. Some things herein are left to Chriſtian prudence, and muſt be judged of by the particular circumſtances of every caſe.
But there be ſome general Rules to guide us in each particular.
There is chiefly this general Rule wherein all agree, all the godly learned that have written upon this ſubject do agree thus far.
That in ſome caſes there ought to be a more gradual and delatory kind of proceeding by certain ſteps and degrees: But in other caſes the proceedings of the Church may be more ſpeedy and ſummary.
Rule 1. In ſome caſes there ought to be a more gradual and delatory way of proceeding by certain ſteps and degrees.
Theſe ſteps and degrees are two. Firſt Suſpenſion, and then Excommunication.
The firſt degree is called by ſome the leſſer Excommunication. And the ſecond they call the greater Excommunication.
Suſpenſion is a temporary debarring of a perſon from the preſent enjoyment and participation of Church priviledges. As the Sacraments and power of Voting, till ſuch time as his Caſe be fully determined.
Some call it Suſpenſion, others call it Admonition, others the leſſer Excommunication.
But he is a Member ſtill.
For Excommunication cuts him off; Suſpenſion only debars him of preſent communion with the Body for a time: But Excommunication cuts off and diſſolves his union with the Body.
The Rule for Suſpenſion is in Levit. 13.4, 5. from the Prieſts ſhutting up the Leper ſeven days— And Mat. 5.24. Leave thy gift before the Altar— And Mat. 18. The Church muſt be told of his ſin, and of his obſtinacy under the former ſteps of proceeding with him, and it muſt appear that he doth not hear the Church before he may be made an Heathen and a Publican.
Queſt. But how long muſt they delay the ſentence of Excommunication?
Anſw. There cannot be a particular time limited, becauſe of the infinite variety of particular Caſes & Circumſtances: Therefore whether an Offender ſhould lie under ſuſpenſion a week, or a month, or a longer, or ſhorter time, God hath left it to Chriſtian wiſdom.
It is dangerous to limit and make particular Rules, when God hath made none.
The general Rule, which is ſufficient to guide and give light in all particular caſes, is this. That till it do appear that the Offender ſins preſumptuouſly, the Church ſhould not proceed to Excommunication.
If the Caſe be dubious and uncertain, whether he be a leprous, a preſumptuous ſinner or no, as Levit. 13. then ſhut him up ſeven days more, till it do appear that he is a Leper, and a Preſumptuous ſinner.
The ſame Rule is given concerning leſſer & private offences, in Mat. 18.15, 16, 17. If thy Brother offend thee, tell him between him and thee: If he will not hear thee, take with thee one or two more: And if he ſhall neglect to hear them, then tell it to the Church.
Tell it. What is meant by the word [it?]
It muſt needs relate to the private offenſe before mentioned.
This Text therefore ſpeaks not of publick Scandals; but of ſuch Offenſes as are private, till the Offenders impenitency neceſſitate the making of them publick.
The ſame Rule is given in caſe of corrupt Opinions. Titus 3.10. There muſt be a firſt and a ſecond Admonition before Rejection. The Reaſon is becauſe it may be hoped in theſe Caſes, that the mans ſin may have been for want of Conviction, and therefore not of Preſumption; unleſs he reſiſt light, when means and matter of Conviction is held forth. And in private Offences the matter may poſſibly be healed privately.
Rule 2. In other caſes there is no need of ſuch delatory proceeding. If it be evident and apparent, that the Sinner doth not ſin for want of Light, but preſumptuouſly againſt Light.
And if the thing be already publick, ſo that it cannot be hid nor healed privately, as in the caſe of publick ſcandals. When the Offenſe is ſo hainous, that it cryes to heaven for vengeance, waſteth the Conſcience, and is generally ſcandalous; the Cenſures of the Church may proceed with more expedition.See Scobels Collect of Acts and Ordinance, an. 48. cap. 118. pag. 119. Thus ordained that great reforming Parliament by the advice of that Aſſemby of Divines that ſate at Weſtminſter upon their Call.
The Reaſons to prove this, viz. that the proceedings with Offenders, ought to be more ſpeedy and ſummary in Caſes of atrocious wickedneſs, are ſuch as theſe.
Reaſ. 1. From Lev. 13. The Prieſt is directed to ſuſpend or ſhut him up ſeven days, if the Caſe be doubtful.
But if it be evident that the man is a Leper, (and preſumptuous ſinners may well be accounted Lepers) the Rule is to ſhut him out of the Camp, not to ſuſpend him ſeven days, but ſhut him out immediatly. See verſ. 3, and 46.
Reaſ. 2. From the Caſe of the Inceſtuous perſon in 1 Cor. 5. The Apoſtle doth not warn them to take heed of Excommunicating him, and to ſuſpend him firſt, and then to wait meekly and mercifully for him, till he repent. No, but he declares he had already determined the Caſe, that he ſhould be delivered to Satan, verſ. 3, 4.
And indeed there is a general ſilence throughout the Scripture, concerning ſuch gradations and delays in caſe of publick flagrant ſcandals. There is no Caution, no direction given for ſuch previous Admonitions to be given to ſuch perſons, in order to the preventing of Excommunication.
Reaſ. 3. From the ſtrange impenitency and hardneſs of heart that is in ſcandalous ſinners.
To inſtance in the ſin of Uncleanneſs, which is the Caſe that now lyes before us, it is a very blinding hardning ſin. Prov 9.18. But he knows not that the dead are there: and that her Gueſts are in the depths of Hell.
It is the fruit of a ſeared Conſcience, a Conſcience paſt feeling. Epheſ. 4.19. Who being paſt feeling, have given themſelves over unto laſciviouſneſs to work uncleanneſs.
This meets with that Objection: ſhould the Church cenſure a repenting ſinner?
I will not now diſpute that queſtion, whether Repentance be always enough to prevent Church Cenſures.
Some think it is not: for doubtleſs Aaron and Miriam repented. Numb. 12.11, 12. See how Aaron there confeſſeth and bewails the ſin; and he ſpeaks in the plural Number for them both.
But here was a very ſcandalous ſin, inſolent and ſeditious ſpeeches againſt the chief Magiſtrate and Prophet of God, who was exceeding faithful in his place, for which God ſmites her with Leproſie; and notwithſtanding their own confeſſions, and Moſes his Interceſſions for them, the Lord would have her ſhut out. Verſ. 14. And the Lord ſaid unto Moſes, if her Father had ſpit in her face; ſhould ſhe not be aſhamed ſeven days? Let her be ſhut out from the Camp ſeven days.
So we may ſay of Fornicators, or of any other flagitious ſinner: if his Father had but ſpit in his face, ſhould he not be aſhamed ſeven days? And ſhall he not be ſhut out of the Church at all for Fornication?
But there is no need to debate that: for all ſcandalous ſinners are impenitent perſons, and are ſo to be accounted by all that fear God, till full proof and evidence do appear, that they have forſaken thoſe ſcandalous and wicked ways. And this neither doth, nor can appear ordinarily, till after there hath been a ſufficient ſpace and time, and tryal and experience how they walk.
Confeſſion of a publick Scandal when the Evidence of the Fact is undeniable, is no ſufficient Evidence of repentance: for Pharaoh and Saul and Judas did this.
And no man that hath the uſe of his Reaſon, can or will do otherwiſe: for to what purpoſe is it to deny that which all men know? Or to ſeek to conceal that which cannot be hid?
In the Confeſſions of ſuch perſons it is obſerveable, That they are either meerely forced and extorted by the hand of God upon them, as Pharaohs was when he confeſſed the Lord is righteous, but I and my people are wicked: and Judas his, by the horror of his Conſcience, Matth. 27.3, 4, 5. Or elſe their Confeſſion is extorted by the undeniable Evidence of the Fact, and mingled with manifeſt diſcoveries of Pride, even when they ſeem to be taking ſhame to themſelves; as Saul, 1 Sam. 15. Or, (which is worſt of all,) their Confeſſions are mingled ſometimes with Invectives againſt thoſe which reprove them. As Matth. 7.6. They turn again and rent you.
Inſtead of an humble broken hearted Confeſſion, you ſhall ſometimes have a venomous virulent Confeſſion from them, wherein their Confeſſions againſt themſelves are mingled with ſlanderous reflections and invectives againſt their Reprovers. Yet when Excommunication is moſt ſpeedy, it ſhould not be without admonition, both before, and in the Ordinance, and after. But ſhut out they muſt be.
Hence continual ſuſpenſion is an abuſe; for ſcandalous ſinners to ſtand ſuſpended from year to year, but never fully caſt out.
Queſt. 5. To whom doth the power of Excommunication belong?
Anſw. This hath been matter of much controverſy; there have been ſeveral claims ſet on foot, and many pretenders to this power. The Pope and Prelates have been ſufficiently detected to be meer Thieves, and Robbers, and Uſurpers upon the inheritance of the Lord.
All the Queſtion that remains, is about the power of the Elders and the People. But I ſhall wave that which is controverſal among the godly learned.
I would endeavour ſo to ſtate the Caſe as to prevent and cut off Diſputes and Janglings. Therefore note only thus much: That it is a general Rule in all Church Adminiſtrations, that the Officers are to guide, and go before the Flock, and the People are to obey them in the Lord. Hence they are called Guides and Rulers. Obey them that have the Rule over you. Heb. 13. See Rev. 4. When the four living Wights, that is the Elders of the Church, give glory to God, then the four and twenty Elders, that is, the Members of the viſible Church fall down before him and worſhip him. So in this buſineſs of Excommunication, both the Elders and People have ſomething to do in it. To ſpeak to them ſeverally.
1. The Duty of the Elders or Miniſters: This lies in two things.
1. It is the Miniſters part to enquire of the Lord for his People, and to declare the mind of God unto them, what the Lord would have them to do. It is the Miniſters duty to enquire of the Lord for them. They muſt Deut. 17.9, 10, 11. come to the Prieſt for judgment: So Abiathar inquires of the Lord for David.
It is their part alſo to declare the Anſwer of God to his People. To hold forth the mind of God, and their duty to them. Deut. 17.9. They ſhall ſhew thee the ſentence of Judgment. There is the like Rule for Goſpel times. Ezek. 44.23, 24.
2. To pronounce the Leper unclean: To make him unclean, that is authoritatively to declare him ſo. This belongs to the Elders of the Church. Levit. 13.3. Some body muſt do it, and who fitter than the Officers, who have the Government of the Church in their hands? Whoſe ſins ye retain, they are retained. Whoſe ſins ye retain, that is, in a Miniſterial way, in Chriſts name, they are retained.
Now when the Miniſter hath done his part; what is the Peoples part in this work?
As I ſaid before: I ſhall not wade into controverſies.
There be two things which are clear. There is a double act of obedience on the peoples part.
1. To give an actual conſent of heart, and mind, and affections to what the Officers do in the name of Chriſt, ſuppoſing the Officers to have done their part aright. Deut. 27.15. &c. all the people ſhall ſay, Amen. So the Apoſtle to the Corinthians, 1 Cor. 5.12. do not you judge them that are within? their judgments ſhould concur in it.
As at the Great Day the Saints ſhall judge the world, 1 Cor. 6.2. how? by approving the righteous judgment and ſentence of Chriſt upon them: ſo here, the people are to approve and conſent unto the judgment declared by the Elders from the Word of God.
2. It is the peoples duty to forbear keeping company with ſuch a perſon. 1 Cor. 5. Keep no company with Fornicators. Verſ. 9. With ſuch an one not to eat. Verſ. 11. Withdraw from every brother that walketh diſorderly, that he may be aſhamed. 2 Theſſ. 3.6.
The Reaſon hereof is plain.
Either the people muſt thus concur, or elſe diſſent, or elſe ſtand by as idle Spectators, and perſons unconcerned: but they may not diſſent: for remember how the Caſe was ſtated concerning Officers that are faithful in the diſcharge of their truſt. In ſuch a Caſe for the people to diſſent, is, not ſo much to diſobey them, as to diſobey the Lord Chriſt.
They have not rejected thee, but me. 1 Sam. 8.7.
Neither are the people to ſtand by as Newters, and perſons meerly unconcerned: for this were to fruſtrate the ſentence of Excommunication, and to make it void, for the ſentence doth exclude him from the fellowſhip of Gods people: and therefore unleſs they make Conſcience of it, to forbear keeping company with him, the ſentence is vain. It remains therefore that there is, and ought to be a concurrence of the people in Church Cenſures.
Object. But all this that hath been ſaid, goes upon this ſuppoſition; that the Officers are faithful in the diſcharge and execution of their Office.
But ſuppoſe the Officers be unfaithful, and will not exclude ignorant and profane people, or will receive them, and ſhut out better then they.
Or ſuppoſe the people be froward, and will not withdraw from the looſer ſort, or will not conſent to have them caſt out; what is to be done in ſuch a Caſe? What is the Remedy there?
Anſ. This is a Caſe that ſeldom or never falls out in reformed Churches, in Churches rightly conſtituted, and Officers rightly qualified, it cannot often fall out: becauſe the Lord hath promiſed his preſence to be in the midſt of them; and therefore he will manifeſt and make known his mind, and their duty to them.
But if it do— After all other means uſed, Light held forth, and patient waiting and ſeeking to the Lord, and to the Godly-wiſe for advice and counſel, &c.
The laſt Remedy that Miniſters have, is, to reform the matter of the Church, by withdrawing from ſuch a corrupt Majority, as will not be perſwaded to obey them in the Lord, and to cloſe with the leſſer, but ſounder part of the people. And this is the Remedy that all the Godly Miniſters generally have taken: they have left out the ignorant and profane part of the Pariſh from the Sacraments, eſpecially from the Lords Supper.
So in like manner, if Miniſters be ſo large in their Principles, that they will needs pollute the Ordinances; what can the people do in ſuch a Caſe to help themſelves: but, after all other means uſed, to betake themſelves to ſome better Miniſter and purer Church? This is the laſt Remedy in ſuch a Caſe: and ſo I have done with the fourth Obſervation concerning the Lepers duty, or puniſhment. Beſide other things, he muſt dwell alone, and be ſhut out.
Obſ. 5. We may here note the marvellous defiling, infecting nature of ſin, in that the Leproſie infecteth Cloaths, and Skins, and Garments, verſ. 47, 48. And ſometimes houſes alſo, ſee Cap. 14. It gets into the Walls and Timber: ſo that ſin reacheth other things beſide the perſon.
Sin may ſpoil a mans buſineſs, infect all his Comforts, it may ruine his houſe.
We ſee of what an infectious nature it is: therefore keep off at the greateſt diſtance, have nothing to do with it. We ſhould hate the very Garments ſpotted with the fleſh.
Obſ. 6. Note from the whole, what an intricate and cumberſome Diſpenſation the people of God were then under in thoſe Legal times, in regard of the Law of Ceremonies.
Here was (beſide the bodily Diſeaſe) a Ceremonial uncleanneſs in it, which was very burthenſome and difficult to judge of, and to keep themſelves from it, and to cleanſe it. And it was ſuch a burthen, as might light upon a Child of God, a Godly man might poſſibly be a Leper.
As it is not improbable by ſome expreſſions, but that might be H…mans Caſe Pſal. 88. he ſaith, he was ſhut up, an abomination to them, and that Lover and Friend were gone.
They had this burthen of Ceremonial uncleanneſs, beſides all their other burthens. That, as Peter ſpeaks Act. 15. were a Yoke which neither we, nor our Fathers are able to bear. We are free from all this: we have no further care or burthen lying on us, but to look to the health of our bodies, and the moral uncleanneſs of ſin: but the Ceremonial uncleanneſs is vaniſht away.
Ʋſe. It ſhould ſtir us up to thankfulneſs, and (as the beſt expreſſion of it) to love and prize and keep cloſe to the Ordinances and Inſtitutions of the Goſpel, which are but two, which are plain and eaſy and ſpiritual, viz. Baptiſm and the Lords Supper, with ſome few other things for the order and way of enjoying theſe, as a Church-Eſtate and Miniſtry to diſpenſe them.
As he ſaid to Naaman: if the Prophet had required ſome great thing, wouldſt thou not have done it? How much rather, when he ſaith to thee, waſh and be clean?
So if the Lord had put that old Yoke upon our Necks and Conſciences, which he hath been pleaſed to remove; ſhould we not have taken it upon us? How much more, when he required only ſo few, ſuch plain, eaſy, ſimple, ſpiritual things. We ſhould love and prize them, and the Lord in them, and bring forth the fruit of Goſpel Diſpenſations.