HAving proceeded thus far by way of generall precognition , Sect. 1 that which is behind , will , I conceive , be most intelligible , if it be reduced to these few heads . 1. On whom this power was bestowed . 2. In what it consists . 3. To what use 't is designed , and to what sort of men it belongs objectivè , or who are to be bound and loosed . 4. What is the reall effect of it , or what conjunction it hath with binding and loosing in Heaven .

For the first , though to him that considereth the place of Sect. 2 Matth. 18. alone by it selfe ( which is an obscure place ) the matter be not so cleare to whom this power was given by Christ , and though thereupon some mistakes have arisen , and occasion of conceiting this power of binding , &c. to be instated by Christ on the whole aggregate of any particular Church , yet surely the matter will be sufficiently clear , if ( as it is most reasonable ) we first allow that obscure place leave to borrow light from the two other most evident ones ( and not obscure the more evident by that : ) and secondly ( after we have brought that light to it ) observe , what glimmerings of light we shall be able to discern ( by that help ) even in that obscure place it selfe , which will ( as the weak light of the Moon , with that treasure of light , borrowed from the Sun , added to it ) become by this meanes exceeding lightsome . For although these three places are not parallel one to the other , in respect of the times and occasions of delivering them , and other circumstances , yet there is no doubt , but they belong all to the same generall matter , the power of binding , &c. And that being ( as it is apparent even by that of Matth. 18.18 . ) instated not on the whole world , or community of men , but determinated to some peculiar subject , there is all reason to resolve that that subject , though diversly exprest , is yet the same in all those places , unlesse some evidence of Scripture or authentick testimony of antient Church , or practise shall demonstrate the contrary ; which that it doth not , will ( as far as concerns the Scripture , which deserves our first search ) be thus cleared by considering the severall places .

And first Matth. 16.19 . which was occasioned thus ; Christ Sect. 3 examining his disciples what opinion they had of him , is answered by Simon , that he was the Christ , the Messias , the Sonne of the living God , vers. 16. upon which Christ pronounceth him a blessed person , as having received the supernatural gift of faith from God himselfe , which no humane means could have helpt him to , and upon this , changes his name from Simon Bar-Jona ( the only name he had , vers. 17. ) to Cephas in Syriack , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek , or as Homer and other good Authors , and ( which beares most affinitie with the dialect of this book ) the Author of the second book of Mac. cap. 4.31 . used it in the masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying a rock or stone , to Intimate that he should be ( as a foundation or strong rocky stone in a building is a principall ingredient in the building , and a meanes of the future stability of it , Matth. 7.25 . the storme and flouds and winds came upon it , and it fell not , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was founded on such a firme rocky stone ) a principal part , call it foundation , or rocke , or pillar of that Church of Christians , which partly by this confession of his , here recorded to all posterity , and partly by his future teaching , he should be a meanes to erect for Christs service : and then being so glorious an Instument of converting so many , Christ is pleased to give him the Keyes of this Kingdome ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theophyl . in Mat. 16. authoritatively he gave him the keyes , as his Father had done the Revelation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. as he goes on , a power of binding and loosing , &c. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the pardoning and punishing of sinnes , in a word , is spirituall grace or power , or jurisdiction over these future Converts of his ( as generally in the Apostles times , and after , he that converted any Country or chiefe City in his Apostleship , was setled as their Bishop or Governour in spirituall matters , and so continued all his life , unlesse having setled them , he thought good to commit that office , and power to some body else , that so he might be the more free to go and preach and convert more ) though not as yet , because they were not by him as yet converted , yet by way of promise in diem to be performed , when time should serve ; I will give thee the keyes , and whatsoever thou shalt bind , &c. the summe is , Peter was to be an Apostle , and to do wonders in converting whole Nations to Christ , and among those whom he thus converted , Christ promises that he should have a Jurisdiction , a power to govern , and discipline , and censure , as there should be occasion in those Churches .

This being thus promised to Peter , as a chiefe Apostle , and Sect. 4 Confessour of Christs , not exclusivè by way of exclusion , that none should have this power but he , but honorificè by way of honour mentioned first to him by the priviledge of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of being ( as I conceive he was ) the first that was call'd , but more peculiarly as a reward of his notable confession , v. 16. is by Christ a little before his parting from the world , after his resurrection Joh. 20.23 . actually instated both on him , and c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Theoph. in Matt. 16. p. 94. Though 't were said only to Peter [ I will give thee ] yet 't was given to all the Apostles : when ? when he said , If you remit any mans sins , Joh. 21. the rest of the Apostles , who were to ioyne in the same office with him of begetting unto Christ , and educating those which were so begotten , of converting and preserving , or governing , and in order to that end were to have their severall Provinces assigned them ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Chrys. every of them his distinct part ) for Preaching first , as afterward for Jurisdiction , which I shall adventure to affirme not improbable to be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to go to his own place Act. 1.25 . applying it not to Judas , but to Matthias , or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , him that should be chosen , and so againe most probably of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the part , or lot , or portion of Ministery and Apostleship , in the beginning of the verse , ( the former of them belonging to the office of preaching peculiarly , the latter to that of governing also ) distributed to each , either by lot , or by joynt consent , and designement of that great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Colledge of the Apostles ; It being most proper and according to analogy , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those which had laboured and toyl'd in the word and doctrine , for the converting and begetting men to Christ , should be also thought worthy of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the elder brothers priviledge and prerogative , to be rulers or masters of the family after the Fathers departure , and so be endued with a paternal power of chastisements ( i. e. discipline ) and government for the keeping of them in some compasse , within the terms of a peaceable , holy , d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Chrys. in Joh. 20. As a King that sends out rulers over Provinces , gives them power to cast in person , and to let out ; so sending the Apostles he endues them with this power . truly-Christian Congregation ; and therefore after the ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 20.21 . I send you ) ( the forme of words that made th●m Apostles answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuntio's , messengers among the Jewes , and not farre unlike to the Proconsuls sent out , though on a quite distant arrant of secular power , among the Romans ) immediately follows the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he breathed on them ( proportionable to God's course of making a living soul , Gen. 2. v. 2. by breathing on him the breath of life ) and said , Receive the Holy Ghost , If you remit any mens sinnes , they are remitted ; if you retain , they are retained ; which words were apparently delivered , ( and in them this power ) to as many as were breathed on , i. e. to as many as were e e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theophyl . To all the Apostles sent by Christ , and indeed to no more , unlesse either first by way of Communication from them to their successours , or secondly by speciall immediate vocation from heaven , by the bath col , as the Hebrewes phrase is , the daughter of thunder , i. e. voice from heaven sent to consecrate them . Thus St Paul who was none of the twelve , yet speaking of the power of excommunicating , saith , it was given to him ( to him not as a successour of the Apostles , but to him as one called immediately from heaven ) by the Lord , or by Christ , 2 Cor. 13.10 . In a word , it was by Christ immediately then given to the Apostles all and each of them , and to none else , till Matthias was received into the place of Judas , and St Paul was afterward extraordinarily designed , and called unto the same office , together with Barnabas , Act. 13.12 . proportionably it may seem to what befell the twelve Patriarchs , Ephraim and Manasses being taken in● , in Josephs stead that died , as these two in the place of James the brother of John , who was cut off , before he came to do that work to which he was sent , the preaching to all Nations .

Sect. 5 Those two places thus agreeing on the subjects of this power , or objects of this donation , 't is already more then probable , that the third witnesse producible will agree with those two , or if it seem otherwise , sure 't will not be thought reasonable , that these two shall be forced and violenced to consent to that , which is but an alien sense , by some Interpreters imposed upon that third .

Sect. 6 This third place I shall set down at large , because I acknowledge there is some difficulty in it , Matt. 18.15 . If thy brother shall offend against thee , it seems the place belongs not ( primarily , but onely paritate rationis , by analogie of reason ) ●o all sins in the latitude , but peculiarly , to trespasses or personal injuries done by one brother , one Christian to another ; as besides the expresse words v. 15. ( if thy brother trespasse against thee ) is more clear by S. Peters question to the same purpose , v. 21. ( How oft shall my brother trespasse against me , and I forgive him ? ) Go and reprove him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. either reprehend him for it , ( as the word is used sometimes when 't is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chasten or discipline , Heb. 12.5 . Apoc. 3.19 . or again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phavor . & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ib. & so Joh. 3.20 . He that doth evil cometh not to the light , lest his deeds should be reproved , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ discovered ] in our margent : and therefore 1 Cor. 14.24 . when 't is said of the unbeliever , that he is convinced of all , &c. 't is added , v. 25. Thus are the secrets of his heart made manifest . so Ephes. 5.13 . All things that are reproved , or discovered , are made manifest by the light ; for whatsoever doth make manifest , is light . make him sensible of the wrong he hath done thee , or as it may be rendred , g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ph. make him ashamed of his fact ) betwixt thee and him alone , ( i. e. do thy best by private admonitions to bring him to a sense ) If he heare thee ( be thus wrought on ) thou hast gain'd thy brother , gain'd him , first to thy self ( gotten a friend in stead of an enemy : ) and secondly to Christ , gained a Convert , a Proselyte to him , and this also a great acquisition to thee , to have had the honour of doing that glorious thing , and of being capable of the reward of them , that convert any to righteousnesse .

But if he heare thee not , if this first method of thy charity , and Sect. 7 discipline of this calmer making succeed not , another assay must be made , another artifice used , Take with thee ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 farther , or over and above ) one , or two , that in the mouth of two or three witnesses every word may be established , i. e. that the thing which thou lai●st to his charge , be so confirmed ; according to that , Joh. 8.17 . The testimony of two men is true , i. e. of sufficient authority in law ( according to an Hebraisme , whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true , among the Greek translators signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit to be credited ) that so either by the testimony of these as witnesses , he may no longer be able to deny the fact ( as Heb. 6.16 . an oath is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ for establishing , or confirmation , in that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an end of affirming & denying . The thing so establisht ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) by oath , cannot be denyed , or the parties denial will longer stand him in stead ) or by authority of these he may be induced ( as the Judge is on the accused , Deut. 10.19 . Heb. 10.28 . ) to give sentence on , to condemne himself ; which if it may be obtained , is the prime end of all these charitable artifices , to bring the injurious to a sight and shame , the best preparatives to reformation ; To which purpose is that of Tertullian , Apol. c. 39. Disciplinam praeceptorum inculcationibus densamus , We thicken the doctrine of precepts with waies of inculcating , i. e. presse them to reformation , whom our doctrine will not prevail on ; where he mentions these three degrees , exhortationes , castigationes , censura ; exhortations , and chastisements , and then censure .

Sect. 8 By what hath been said of this place , and in it by observing the method of the first and second admonition , you will by the way understand the meaning of that obscure verse in St Paul , 2 Cor. 13.1 . This third time I come unto you , in the mouth of two or three witnesses shall every word be established , &c. It refers clearly to this usage of the second admonition . St Paul had written before , which was as it were the first single admonition , which v. 2. he cals ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I told you formerly ; ) but that prevailing not , at his third coming ( which it seems was his second medling with this matter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I foretell you the second time , ver. 2. he doth that which is answerable to the taking with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one or two more , as appears by the addition of these very words which are in Matth. [ in the mouth of two or three witnesses , &c. ] which is , you see , the stile and character of the second admonition . This by the way .