ambitious of that happy condition, which they admire in us: then, shall they be glad to take us into their bosoms, and think themselves blessed in our society and cohabitation. Lo, this is the true way of Christian conquests: wherein I know not whether shall be the greater gainer, the victor or the conquered: each of them shall bless other, and both shall be blessed by the Almighty.

CASE IX.

Whether I need, in case of some foul sin, committed by me, to have recourse to God's Minister for absolution; and what effect I may expect therefrom.

A MEAN would do well, betwixt two extremes: the careless neglect of our spiritual fathers, on the one side; and too confident reliance upon their power, on the other. Some there are, that do so over trust their leaders' eyes, that they care not to see with their own : others dare so trust their own judgment, that they think they may slight their spiritual guides: there can be no safety for the soul, but in a mid-way betwixt both these.

At whose girdle the keys of the Kingdom of Heaven do hang, methinks we should not need dispute, when we hear our Saviour so expressly deliver them to Peter, in the name of the rest of his fellows; and, afterwards, to all his Apostles, and their lawful successors in the dispensation of the Doctrine and Discipline of his Church: in the dispensation of doctrine, to all his faithful ministers under the Gospel; in the dispensation of discipline, to those that are entrusted with the managing of Church-government.

With these latter we meddle not: neither need we, if we had occasion, after the so learned and elaborate discourse of the Power of the Keys, set forth by judicious Dr. Hammond, to which I suppose nothing can be added.

The former is that, which lies before us.

Doubtless, every true minister of Christ hath, by virtue of his first and everlasting commission, two keys delivered into his hand; the key of knowledge, and the key of spiritual power. The one, whereby he is enabled to enter and search into, not only the revealed mysteries of salvation; but also, in some sort, into the heart of the penitent; there discovering, upon an ingenuous revelation of the offender, both the nature, quality, and degree of the sin; and the truth, validity, and measure of his repentance. The other, whereby he may, in some sort, either lock up the soul under sin, or free it from sin.

These keys were never given him, but with an intention that he should make use of them upon just occasion.

The use, that he may and must make of them, is both general and special.

General, in publishing the will and pleasure of God, signified in his word, concerning sinners; pronouncing forgiveness of sins to the humble penitent, and denouncing judgment to the unbelieving and obdured sinner. In which regard, he is as the herald of the Almighty, proclaiming war and just indignation to the obstinate, and tendering terms of pardon and peace to the relenting and contrite soul: or rather, as the Apostle styles him, 2 Cor. v. 20. God's Ambassador, offering and suing for the reconciliation of men to God; and, if that be refused, menacing just vengeance to sinners.

Special, in particular application of this knowledge and power to the soul of that sinner, which makes his address unto him.

Wherein must be enquired, both what Necessity there is of this recourse, and what Aid and Comfort it may bring to the soul.

Two cases there are, wherein certainly there is a Necessity of applying ourselves to the judgment of our spiritual guides.

The first is, in our doubt of the nature and quality of the fact; whether it be a sin, or no sin: for, both many sins are so gilded over with fair pretences and colourable circumstances, that they are not to be descried but by judicious eyes; and some actions, which are of themselves indifferent, may, by a scrupulous conscience, be mistaken for heinous offences. Whither shall we go in these doubts, but to our counsel, learned in the laws of God; of whom God himself hath said, by his Prophet, The priest's lips should keep knowledge; and they should seek the Law at his mouth: for he is the messenger of the Lord of Hosts; Mal. ii. 7.

The second is, in the irresoluble condition of our souls, after a known sin committed: wherein the burdened conscience, not being able to give ease unto itself, seeks for aid to the sacred hand of God's penitentiary here on earth; and there may find it.

This is that, which Elihu, as upon experience, suggesteth unto Job, on his dunghill: The soul of the remorsed draweth near to the grave, and his life to the destroyers. But, if there be a messenger, of God, with him, an interpreter, one of a thousand, to shew unto man his uprightness and the soundness of his repentance, Then is (God) gracious unto him, and saith, Deliver him from going down into the pit; I have found a ransom, &c. He shall pray unto God; and he will be favourable unto him; and he shall see his face with joy; Job xxxiii. 22-26.

In case of some dangerous sickness of the body, we trust not our own skill, nor some ignorant quack-salvers; but seek to a

learned and experienced physician, for the prescription of some sure remedies: whereas, if it be but for a sore finger or a tooth-ache, we care only to make use of our own receipts. And so, in civil quarrels, if it be only some slight brabble, we think to compose it alone; but, if it be some main question importing our freehold, we are glad to wait on the stairs of some judicious lawyer, and to fee him for advice. How much more is it thus, in the perilous condition of our souls! which, as it is a part far more precious than its earthly tabernacle; so the diseases, whereto it is subject, are infinitely more dangerous and deadly.

Is your heart, therefore, embroiled within you, with the guilt of some heinous sin? labour, what you may, to make your peace with heaven: humble yourself unto the dust, before the Majesty, whom you have offended: beat your guilty breast; water your cheeks with your tears; and cry mightily to the Father of Mercies, for a gracious remission: but if, after all these penitent endeavours, you find your soul still unquiet, and not sufficiently apprehensive of a free and full forgiveness, betake yourself to God's faithful agent, for peace: run to your ghostly physician: lay your bosom open before him: flatter not your own condition: let neither fear nor shame stay his hand, from probing and searching the wound to the bottom: and, that being done, make careful use of such spiritual applications, as shall be by him administered to you. This, this is the way, to a perfect recovery, and fulness of comfort.

But, you easily grant that there may be very wholesome use of the ghostly counsel of your minister, in the case of a troubled soul: but you doubt of the validity and power of his absolution: concerning which, it was a just question of the Scribes in the Gospel, Who can forgive sins, but God only? Our Saviour therefore, to prove that he had this power, argues it from his Divine Omnipotence: He only hath authority to forgive sins, that can say to the decrepid paralitie, Arise, take up thy bed, and walk: none but a God can, by his command, effect this: he is, therefore, the true God, that may absolutely say, Thy sins be forgiven thee; Mark ii. 6--12.

Indeed, how can it be otherwise? Against God only, is our sin committed; against man, only in the relation that man hath to God: he only can know the depth of the malignity of sin, who only knows the soul wherein it is forged: he only, who is Lord of the Soul, the God of Spirits, can punish the soul for sinning: he only, that is infinite, can doom the sinful soul to infinite torments: he only, therefore, it must be, that can release the guilty soul from sin and punishment. If, therefore, man or angel shall challenge to himself this absolute power to forgive sin, let him be accursed.

Yet, withal, it must be yielded, that the Blessed Son of God

spake not those words of his last commission in vain: Whosesoever sins ye remit, they are remitted unto them; and whosesoccer sins ye retain, they are retained; John xx. 23: neither were they spoken to the then present apostles only; but, in them, to all their faithful successors to the end of the world.

It cannot, therefore, but be granted, that there is some kind of power left in the hand of Christ's ministers, both to remit and retain sin.

Neither is this power given only to the governors of the Church, in respect of the censures to be inflicted or relaxed by them; but to all God's faithful ministers, in relation to the sins of men: a power, not sovereign and absolute, but limited and ministerial; for either quieting the conscience of the penitent, or further aggravating the conscience of sin and terror of judgment to the obstinate and rebellious.

Neither is this only by way of a bare verbal declaration; which might proceed from any other lips: but in the way of an operative and effectual application; by virtue of that delegate or commissionary authority, which is by Christ entrusted with them. For, certainly, our Saviour meant, in these words, to confer somewhat upon his ministers, more than the rest of the world should be capable to receive or perform.

The absolution, therefore, of an authorized person must needs be of greater force and efficacy, than of any private man, how learned or holy soever; since it is grounded upon the institution and commission of the Son of God, from which all power and virtue is derived to all his ordinances: and, we may well say, that, whatsoever is in this case done by God's minister, (the Key not erring) is ratified in heaven.

It cannot, therefore, but be a great comfort and cordial assurance to the penitent soul, to hear the messenger of God, after a careful inquisition into his spiritual estate and true sight of his repentance, in the Name of the Lord Jesus pronouncing to him the full remission of all his sins. And, if either the blessing or curse of a father go deeper with us, than of any other whosoever; although but proceeding from his own private affection, without any warrant from above; how forcibly shall we esteem the (not so much apprecatory, as declaratory) benedictions, of our spiritual fathers, sent to us out of heaven!

Although, therefore, you may, perhaps, through God's goodness, attain to such a measure of knowledge and resolution, as to be able to give yourself satisfaction concerning the state of your soul: yet, it cannot be amiss, out of an abundant caution to take God's minister along with you, and, making him of your spiritual counsel, to unbosom yourself to him freely, for his fatherly advice and concurrence: the neglect whereof, through a kind of either strangeness or mis-conceit, is certainly not a little disadvantageous to the souls of many good

Christians. The Romish Laity makes either oracles or idols of their ghostly fathers: if we make cyphers of ours, I know not whether we be more injurious to them or ourselves. We go not about to rack your consciences to a forced and exquisite confession, under the pain of a no-remission; but we persuade you, for your own good, to be more intimate with, and less reserved from, those whom God hath set over you, for your direction, comfort, salvation.

CASE X.

Whether it be lawful, for a man that is not a professed divine, that is, as we for distinction are wont to call him, for a laic person to take upon him to interpret the Scripture.

MANY distinct considerations had need to make way to the

answer.

First, it is one thing, for a man to interpret Scripture; another thing, to take upon him the function of preaching the Gospel, which was perhaps in your intention. This is far more large than the other. Every man, that preacheth, interpreteth the Scripture: but, every one, that interprets Scripture, doth not preach. To interpret Scripture, is only to give the sense of a text: but, to preach, is to divide the word aright; to apply it to the conscience of the hearer, and, in an authoritative way, to reprove sin, and denounce judgment against sinners: to lay forth the sweet promises of the Gospel to the faithful and penitent: for the performing whereof, there must be a commission to God's minister, from him, that sends him : upon which the Apostle hath pronounced a Tís ixavós Who is sufficient for these things?

Secondly, it must be considered, in what nature, and within what compass, the interpretation is: for, doubtless, the just degrees of callings must be herein duly observed; whether in a public way, as pastors of congregations; or in a private way, as masters of families: whether in the schools, in a mere grammatical way; or in the church, in a predicatory.

Thirdly, it must be considered, as what the calling, so what the gifts are of the interpreter: for, surely, mere interpretation doth not depend upon the profession, but upon the faculty of the undertaker; whether he be learned or ignorant; whether skilful in languages and arts (which certainly must be required in whosoever would put forth his hand to so holy and great a work), or whether inexpert in both. Where these gifts of interpretation and eminent endowments of learning are found, there can be no reason of restraining them from an exercise so beneficially edificatory to the Church of God: without which, the truth of Christian Religion had wanted much, both of her