not spare he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the power that Christ hath given me which sure was not peculiar to him but common to the rest of the Apostles which had it before him and in a more ordinary way and ver 3. he distinctly calls it Christ speaking in him a high expression making every such act of judicature in him an act of Christ CAP. III. Sect. 1 THe only difficulty remaining in the point will be who are the Apostles successors in that power and when the question is asked of that power I must be understood of the power of governing the Church peculiarly of which the power of the Keyes was and is a principal branch for it must again be remembred that the Apostles are to be considered under a double notion 1. As Planters then as Governors of the Church The title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its literall notation of Missus sent Embassadour or Messenger belongs peculiarly to the former of these and so though it have some extraordinary privileges annext to it necessary to the work of planting as the gift of tongues the power of working miracles which ennobles it beyond the order of Governours in the Churches since their plantation yet in the persons of the Apostles it was but a precedaneous power preparatory to that other of ruling or governing which no doubt is the reason that Chrysost calls Ignatius the martyr both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Apostle and Bishop and perhaps is the meaning of that saying of an Anonymus writer in Photius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Apostle Timothy was by St Paul ordained and enthronized or seated Bishop of the Metropolis of the Ephesians i. e. that he that had helped to plant Churches and so was an Apostle sent out to that purpose was at length ordained Bishop to govern that of Ephesus being planted Which distinction being premised ' the question will now more easily be satisfied being proposed in these terms Who were the Apostles successors in that power which concerned the governing these Churches which they had planted And 1. I answer that it being a matter of fact or story later then that the Scripture can universally reach to it cannot be fully satisfied or answered from thence any further then the persons of Timothy or Titus c. and the severall Angels of the Churches in the Apocalypse who are acknowledged by all the Antients to be single persons that had power over all others in those Churches but will in the full latitude through the universal Church in those times be made clear from the next evidences that we have viz. from the consent of the Greek and Latine Fathers who generally resolve that Bishops are those successors This I shall not be so unreasonable as to attempt to prove at large through the writings of those Fathers but content my self with one or two of the first of them Of this number I conceive the testimony of Clemens Romanus Sect. 2 in his Epistle to the Corinth which hath been so often of late produced might to any disinteressed person be allowed to have some force in it where speaking of the Apostles he saith that they foreseeing that there would be contention and emulation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the name or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may denote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dignity of Bishops or Episcopacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for I doubt not but that is the reading and the sense there they set down a list or continuation of successors as when Hesychius and out of him Varinus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps it may be a false print as there be many in the edition of that book for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but howsoever the Analogy from thence will extend to this also that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inheritance or succession that when any dyed such a certain person should succeed him To which affirmation of Clemens when I have added that which all Ecclesiasticall Stories have made familiar to us that there were preserved in several Churches such rols and catalogues of Bishops beginning from the Apostles in each See I shall conceive that that of Clemens was a pertinent testimony to this purpose especially when the voice of antiquity is so clear that Clemens himself was one of those Bishops an Adjutor of the Apostles in their life time and after the departure of Linus and Cletus the onely one that retained the name of Bishop in Rome all others being stiled Presbyters only that Vedelius at Geneva hath at large acknowledged it Exercit. in Ignat. Ignat. Epist ad Mar. Cassabol c. 3. Sect. 3 After Clemens an assertor at once and example of this truth I must next appeal to the Martyr Ignatius himself also Bishop of Antioch that lived in the Apostles age and is by the enemies of Episcopacy discerned to be so full a treasure of this truth and of others in this kind in so many notable passages that there hath been no way imaginable by those who resolve to have it otherwise to resist the plainnesse of his authorities but first by scoffes and defamations Secondly by confident rejecting of our whole volume of his Epistles as spurious and of a latter birth and thirdly by some very slender shewes of proof that they are so One special of this sort which I see lately made use of by Salmasius and for which it now appears he was beholding to a sight of Blundels book not then printed I shall mention to remove prejudices and it is this that in the Epistle to the Magnesians he distinctly calls Episcopacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith that learned Grammarian signifies it to be a new Order and he attempts to prove it because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he cannot be referred to the age and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeable whereunto he interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2.22 to be novae or novarum rerum cupiditates new desires or of new things The dealing of this learned Grammarian in this businesse will Sect. 4 be sufficiently strange to him that considers the whole matter I shall only in passing give some few hints of judging it by telling you first that the generality of Copies read not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the youth of the Bishop and no one of the Greek editions hath so much as mention'd any various lection in that place till now the Florentine or Laurentian copy hath given us that variety Secondly that the whole context of the Epistle drives to this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as even this Author confesses by saying that he perswades them to receive their Bishop and give him honour quamvis aetate juniori though he were younger then they and
elegit the Lord chose Apostles i. e. Bishops and Governors So Judas's Apostolical function is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishoprick Act. 1.29 so Theodoret thinks Epaphroditus was Bishop of the Philipians because he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle and on 1 Tim. 3. saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are now call'd Bishops they then call'd Apostles so Titus saith he and so Apollos and so saith Remig. on 1 Cor. 4. Sosthenes also Thus St Hilary frequently calls St Paul Episcopum Bishop And Hilarius Sardus in Eph. Apostoli Episcopi sunt the Apostles are Bishops So the Scriptor qu. in vet nov Test qu. 27. Nemo ignorat Episcopos Servatorem Ecclesâ—is instituisse ipse enim priusquà m in coelos ascenderet imponens manum Apostolis ordinavit eos Episcopos No man is ignorant that our Saviour instituted Bishops over the Churches For he himself before he ascended to heaven laying his hand on the Apostles ordained them Bishops So saith Rabanus Maur. in 1 Tim. 4.14 of the Apostles times Episcopi provincias integras regebant Apostolorum nomine nun cupati The Bishops were call'd Apostles So doth Blondel himself confesse not only out of Gildas that St Matthew Episcopatum sortitus est was Bishop but acknowledges it of St James the brother of the Lord as the voice of all antiquity that he was Bishop of Jerusalem Jacobum Hierosol Ecclesiae Episcopatum constanter asserunt veteres omnes Apol. pro Sent. Hieron p. 50. And if it be said that he meant by the word Episcopus Bishop no more then a Presbyter one of many I shall only then put him or the Reader in minde what the same Blondel in his censure of the Pontif. Epistles when they say he was not so severe against Bishops hath put together of St James Hierosol Ecclesiam rexisse statuunt veteres à Christo Episcopale munus accepisse ait Hegesippus apud Hieron in Cat. Epiphan haer 78. Hieron in Gal. c. 1. Greg. Turon l. 1. c. 17. Nic. Methon de pane consecr à Christo Apostolis Eus l. f. 7. c. 19. Constit l. 8. c. 35. Ab Apostolis Constit l. 7. c. 48. l. 8. c. ult Clem. Alexand. apud Euseb l. 2. c. 1. Athanas in Synop. Euseb l. 2. c. 2. Hieronymus de Script Eccl. Beda de 6. aetat Martyrl ad Cal. Maii. Chron. Gr. anon Scriptor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowledging all that as Bishop he governed that Church as a single person saâ—e in the see or throne all the difference between the Antients being whether by Christ or the Apostles or both or by St Peter only he was ordained Bishop Thus saith S. Chrys did Christ invest the Apostles with this Sect. 6 power of retaining and remitting sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as when a King sends Governors over Provinces he gives them power of imprisoning and releasing intimating the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Rulers of the Church to be the men that are here represented by the Apostles and so in L. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the weighty office of Bishops to excuse himself who had fled from it he principally insists on the power which is intrusted to them and in that respect applies to them the style of the faithfull and wise Servant whom God makes Ruler over his household So Theophylact on Matth. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that after the manner of St Peter are vouchsafed the honor of being Bishops have the power of binding and loosing So again appears by the forecited Testimonies of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presidents in St Chrys and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praefects of the Church in Theophylact. And so in the name and sense of the Greek Church Gabriel of Philadelphia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his second difference betwixt the Greek and the Roman Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chief Priests i. e. Bishops are the successors of the Apostles and in plain words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that 't is manifest that the Apostles were Bishops and applies to them that of the Psalmist Psal 45.16 of Gods constituting them rulers over all the earth and names the severall Churches wherein the several Apostles ordain'd Bishops St John in Asia St Andrew in Achaia St Thomas in India c. Thus also among the Latines St Jerome who was not very Sect. 7 favourable to Bishops saith expresly that they were the Apostles successors Episcopi omnes Apostolorum successores sunt Ep. 83. ad Evagrium So St Ambrose Claves illas regni coelorum in beato Petro Apostolo cuncti suscepimus sacerdotes All we that are stiled Sacerdotes in the blessed Apostle St Peter received the Keyes of the Kingdome of Heaven And what Sacerdos signifies among the Writers of that time and particularly in St Ambrose the observation of any diligent Reader will instruct him viz. that which the suscepimus applyed to St Ambrose's person will inforce he being Bishop of Millain at that time and this is agreeable even to the heathens acception of the phrase who use Sacerdos and Pontifex promiscuously witnesse Servius in Aen. 3. So de dignitate Sacerd. c. 2. he shews out of Scripture that the sheep are delivered Sacerdotibus I shall render it to Bishops because it follows and so must be subject to those Rulers So in St Chrys in the fore-cited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which together with Pastor in Latine is ordinarily the Bishops Title in order to the Shepherds office of ruling and governing as well as feeding the flock and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdos are promiscuously taken and the latter by the Interpreter there rendred Episcopus Bishop And to the same purpose most clearly St Cyprian Ep. 12. Sect. 8 speaking of the Lapsi those who having fallen were under the censures of the Church and how the Presbyters had presumed to reconcile or absolve them he concludes that they did not Reservare Episcopo honorem Sacerdotii sui Cathedrae reserve to the Bishop the honour of his Priesthood and chaire shewing the indifferent use of those words Episcopus and Sacerdos at that time and that in opposition to Presbytery appropriating to the one the Power of the Keyes exclusively to the other This he had set down more plainly before Epist 10. shewing and aggravating the greatnesse of the fault of those Presbyters that had taken upon them to use the Keyes in that case Praepositum sibi Episcopum non cogitantes not thinking that there was a Bishop set over them quod nunquam omnino sub antecessoribus factum est resolving that it was a fact without any precedent in the Church and again L. 1. Epist 3. having proved the Episcopal power to be immediately from God he expresseth it in these words Sacerdotalis authoritas potestas divinâ dignatione firmatur The Sacerdotall power is setled by divine dignation and addes the occasion
honorem quo salvo salva pax est The Chief Priest who is the Bishop hath the power of giving baptisme after him the Presbyters and Deacons yet not without the authority of the Bishop for the honor of the Church which as long as it is preserved the peace of the Church will be preserved also So when the Scriptor anon quaest in V. Nov. Test which is thought to be Hilary saith In Alexandriâ per totum Aegyptum si desit Episcopus consecrat Presbyter that in Alexandria and Aegypt if there be no Bishop the Presbyter consecrates 't is clear by the mention of that liberty in the Presbyter as of a thing peculiar to Aegypt and that too only when there is no Bishop present that regularly this power belong'd to none but the Bishops and to those Presbyters to whom he gave it Where by the way will appear a great mistake of Blondel and I suppose out of him as his many other Notes in his apparatus against Bishops of Salmasius who in another place of Hilary in Eph. 4. cited by both of them apud Aegyptum Presbyteri consignant si praesens non sit Episcopus In Aegypt the Presbyters consigne if the Bishop be not present interpret consigning either to be confirmation or blessing I suppose absolving of penitents or ordination It being clear by the other place just now cited that consignatio signifies there consecrating of the Sacrament which is peculiarly call'd consecration that of giving orders being ordination not as he calls it ordinandorum consecratio which what it would grammatically signifie I know not unlesse some benediction of them that are after to be ordain'd and it seems Blondel himself p. 61. thinks it possible that consignatio may signifie the consecrating the Elements and by what follows I conceive him to use it in that sense saying quod antiquis per solam Episcoporum absentiam licuit omnibus nunc absolutè licet that which antiently was made lawful to all i. e. to Presbyters onely by the Bishops absence is now absolutely lawfull to all Which I suppose he must mean of consecrating the Sacrament and I am sure could not reasonably believe of ordination But this by the way in passage to confirm that assertion of Ignatius sufficiently that the Church was by the Apostles put into the hands of Bishops that ordinarily the consent of the Bishop was required to enable a Presbyter for any Ecclesiastical act the plenitude of power being by Christ delivered down to the Apostles and through them to their successor-successor-bishops and by them dispenst out to others in that measure and those portions which they should think fit And if it be demanded here What it is which in our Church Sect. 14 is given to Presbyters in their Ordination as the full importance of the form then used Receive the Holy Ghost I answer not all that is at any time contained under that phrase when it is used in the consecration but only the particulars which are after mentioned and so distinctly not the power of ordaining which is not mentioned and which is a particular that never was regular for any Presbyter in the antient Church to assume to himself or to any number of that order without a Bishop over them and it would not be hard to give an account of all that hath been produced of late by Salmasius or any other from the origines Alexandrini or any other record of antiquity to the contrary but that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and would be too large a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place and if the practice of some few Protestant Churches in this last Century be opposed against it then 1. I shal conceive those very unfit to be confronted against the Vniversal for 1500 years and therefore secondly I shall not doubt to affirm that want is not only a defect but a corruption among them Thirdly it will be observable that even those that want it among them have formerly thought fit to excuse it by the case of necessity and to acknowledge it their infelicity but not their fault their superiors in the State not permitting them to have Bishops to ordain them and to give their judgements freely that where Episcopacy is it is to be preserv'd and where it is not it is to be wisht for which is a sufficient expression of their sense of it And if the improsperousnesse of the cause of late in this Kingdome hath moved some of them to change their style I suppose there is no greater reason to depend on their judgements who are mov'd or wrought on by such extrinsecal arguments then on his who lately made no scruple to confesse in giving his opinion of H. Grotius Ego non probo prudentiam minùs felicem He lik'd not the choice of that side which was not prosperous And then fourthly that this cannot be applicable by way of excuse to those who desire to cast out Bishops where they are on purpose that Presbyters may usurp the power which belongs to them Secondly not al power of binding and loosing retaining or remitting though those words are there added whose sins you do remit c. but so much as the Bishops or Governours are presumed to have thought fit to impart to them and what that is will appear by other acts of our Church especially by the Liturgy as 1. The declaring of absolution in the Church after the Confession of sins 2. The absolving them by way of prayer before the Sacrament in case the Bishop be not present and 3. in Baptismal washing and 4. upon speciall Confession on the sick-bed or any time else which may by analogy or reduction come under these same heads as in the case of private conference and confession at other times In all these the remitting of sins is allowed among us to a bare Presbyter not only by way of pronouncing or declaring of absolution but as a ministerial act actually absolving him by Christs authority committed to the Presbyters from all his sins Sect. 15 All which yet will not extend to the absolving from the band of Excommunication or proportionably to such power of binding any further at most then to confer the first power of it which if it be then given doth yet remain as the other power of Preaching and administring the Sacraments bound and restrained from being exercised till they be further loosed by the donation of a second power as Luke 24.49 when Christ sent them the Promise of his Father which was at the time of his breathing on them Joh. 20.22 and gave them a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a grace or first power of it he yet restrains the exercise of it till the actuall descent of the Holy Ghost but tarry you in Jerusalem till you be indued with power from above and that is not done in this Church as it stands established by Law in this particular of the Keys till he become a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a
OF THE POVVER OF THE KEYES OR OF BINDING and LOOSING 1 COR. 11.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON Printed for Richard Royston at the Angel in Ivie-lane 1651. The Preface THat the prime Act of Power enstated by Christ on his Apostles as for the governing of the Church and exorcising or banishing all devils out of it so for the effectual performing that great act of Charity to mens souls reducing pertinacious sinners to repentance should be so either wholly dilapidated or piteously deformed as to continue in the Church only under one of these two notions either of an empty piece of formality or of an engine of State and secular contrivance the true Christian use of shaming sinners into reformation being well-nigh vanished out of Christendome might by an alien or an heathens much more by the pondering Christian be conceived very strange and unreasonable were it not a title clear that we are faln into those times of which it was foretold by two Apostles that in these last dayes there should come scoffers walking after their own lusts the Pride and contumacy which have almost become the Genius of this prophane polluted age heightning men to an Atheistical fearlesse scoffing and scorning of all that pretends to work any cures to lay any restraint on them to rob them of any degree of that licentiousnesse which is become the very religion and doctrine of some under the disguise of Christian Liberty and the Lord be merciful unto us the practise of most rankes of Christian Professors This is the more sad wounding a consideration because it was antiently resolved that Christianity where-ever it entered in its purity did plant all manner of exact and strict conscientious walking all humility meeknes purity peaceablenesse justice charity sobriety imaginable that wickednes and dissolution of manners was to be lookt on as the only heresie and therefore Simon Magus the Nicolaitans and Gnosticks with other their neerest followers that led the Van of hereticks in Epiphanius are notoriously known to have been persons of the most vitious debauched libidinous lives and good life revered as the only orthodox professor from whence as nothing can be more consequent so I shall designe to inferre no farther conclusion then onely this that they which live ill in the profession of a most holy faith or farther then so embrace and disseminate doctrines which tend to the dissolution of mens lives making the good spirit of God the author or cherisher of any of their unchristian enterprizes but especially they that discharge and banish out of the Church those means which might help to make the generality of Christians better have the spirit of Antichrist working in them even when they think themselves most zealously busied in the beating down his kingdom What those means are which might most effectually tend to the amending the lives of Christians I shal need no farther to interpose my judgement then 1. by submitting it to Christs who put the Keyes into the Apostles hands on purpose as a means to exemplifie the end of his coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 18.11 to save that which was lost not to usurpe authority over the temporal power or sword and like an apoplectick palsie-â—it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to invade or smite or dissolve the sinews of civil government or peace t is a most sacred truth that the spiritual hand hath no manner of jurisdiction nor was ever believed to have for the first 1100 years over Princes in their temporals and the composition of the Anglican Church most perfectly I had almost said peculiarly acknowledges it nor again to give an office of splendor or grandeur to the Clergie an authority valuable onely from the ability of hurting others or magnifying our selves over them which where it is pretended to is indeed somewhat of the making of the heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that lorded it over Gods heritage served themselves either their purses or their ambitions or their passions out of the subjects under them but as Christ saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to administer charitably to them in the matters of the highest alloy the divinest valuablest charity of not suffering sin upon the brother Levit. 19. And 2. by minding my self and others what the Apostles say of this power that it was given them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to build up the Church of Christ by it in general and in particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discipline them whom no fairer means would work on and teach them not to blaspheme in words or actions to work them off from all lees of speculative but especially of practical Atheisme That these are the not weak or carnal weapons of the Churches warfare but mighty to bring down every strong hold i. e. the most contumacious stout importunate sinner that doth but acknowledge the truth of the Gospel I shall anon have leisure to shew you In the mean the only design of this Praeloquium is to awaken if it be possible the drousie world and quicken them so far from the mortified putrified state of sinne and stupidity as to be willing but to hearken to Christ himself when he comes but on a message of mercy to them to redeem them from iniquity and purifie to himself a possessed purchased people or the people which he had purchased for that one end that they might be zealous of good works If this general proposal so pertinaciously decried by our actions might once be thought worth the hearing then sure Christs peculiar way and method of working this cure would be thought of some use and advantage also not lookt on as a meer engine or artifice of ambitious men as they cannot be blamed to conceive it who think it doth any way entrench on those regalities which are placed by God I most willingly professe to believe far above the reach of any humane authority solo Deo minores or else suppose it a tyrannizing or triumphing over the most inferiour offender he that can take any carnal or sensual pleasure in the exercise of those Keyes in the using that sharp engine of surgery or ever draw it but in meer necessary charity to edification and not to destruction is one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sonnes of blood not fit to be admitted on a common Iury much lesse advanced to be a spiritual Iudge but as a most soveraigne medicinal Recipe that which hath the inscription of Christ on it not as of a Lord but as a Iesus not as a Law-giver but as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saviour and a Physitian of souls And this peculiar way is the power of binding and loosing the subject of this ensuing Discourse which that it may be restored to its full vigor in this Church again and where ever sobriety shall advise by addition of penitential Canons be reformed or regulated and being put into the primative Channel may there be permiâ—ted to shew forth it self in the
send the promise of my Father upon you so as they may be parallel with this place Joh. 20.23 receive the Holy Ghost No doubt that promise of the Father was the Holy Ghost Joh. 15.26 and the I send upon you both as a verbum â—olenne I send i. e. I instate on you and that in the present I send not in the future I will send all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive him and so the power from on high in the end of the verse clearly signifies that visible mission of the Holy Ghost which they were to expect as the means of compleating this donation and so 't is clear by comparing it with Act. 1.4 8. where the same phrase are used And therefore Joh. 20.21 immediately before the Receive the Holy Ghost he saith As my Father sent me so send I you intimating that as at his mission to his office he was anointed with the Holy Ghost Act. 10.38 viz. upon his Baptisme Luk. 3.23 whereupon 't is said that he by the Spirit cast out devils Mat. 12.18 which is clearly symbolical and parallel to his loosing or remission of sinnes so the Apostles at their mission or entrance on their power should be anointed also CAP. II. 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 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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies olive branches the embleme that petitioners used to have in their hands with strong crying and teares to him that was able to deliver him out of death as when he commended his spirit into Gods hands and cryed with a loud voice Matth. 27.50 Mark 15.37 Luke 23.46 at the delivering these words And was heard for or by his piety through the great ardency of that his prayer exprest both by the loud voice in three Evangelists and by the bodily worship bowing of his head in the fourth Joh. 19.30 or as it may possibly signifie He was delivered from his fear i. e. from that which he feared and prayed against And though he were a Son yet from the things he suffered he learnt obedience whether to God thus designing him to those sufferings and to that office of hearing prayers or to men by giving them audience in their prayers as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies so to heare as to answer a request And then the Author returns to the first last v. 9. Being made perfect he became the author of eternall salvation c. Thus secondly Heb. 9.1 the Author having named two things the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ordinances of worship and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he dilates first of the latter of them v. 2 3 4 5. For there was a tabernacle made the first c. and after the second vaile the tabernacle c. and over it the Cherubims of glory shadowing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the not mercy-seat but covering of the arke c. all these belonging to the second particular and then afterwards he comes back to the former the ordinances of worship v. 6. Now â—hen these things were thus ordain'd the Priest went alwaies c. So thirdly Chap. 10.33 the Author having mentioned two acts of suffering in them the first personall in themselves by reproaches and afflictions the second by way of sympathy with their Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers with or relievers of others that were so tossed in the next verse he resumes both again but first the latter For ye had compassion of me in my bands ver 34. and then secondly the former took joyfully the spoyling of your goods This is farther evidenced by an example in this Gospel Matth. 5.6 Give not that which is holy unto dogs neither cast your pearls before swine lest they tread them under their feet and turning again tear and rend thee Where there is no doubt but the former of these latter speeches belongs to the latter of the former and the latter of the latter to the former of the former per modum regressus by way of going backward thus Lest the swine tread the pearls under their feet and Lest the dogs rend and tear thee For it is not the manner of swine to fall upon men and tear them but of dogs it is and it is not the manner of dogs to tread a thing under their feet but of swine it is So the 2 Cor. 2.15 St Paul having mentioned the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them that are saved and them that perish he goes back ver 16. First to the latter of them to those a savour of death unto death but to these a savour of life unto life So in the Epistle to Philemon v. 5. hearing of thy love and faith which thou hast towards the Lord Jesus and towards all the Saints 't is apparent that the Lord Jesus is the object of the faith and the all Saints the object of the love So again Rom. 14. having set down two heads of discourse that the strong should not set at nought the weake nor secondly the weake judge or condemne the strong v. 3. he resumes the latter first v. 4. who art thou that judgest and then v 10. returns to the former and thou why dost thou set at nought thy brother So Matth. 23.25 Christ having mention'd first the outside of the cup or platter then the inside v. 26. he returns first to the cleansing of the inside then the outside of it So 1 Cor. 6.11 after the generall of washing which contains the two subsequent sanctifying and justifying the mention of our Lord Jesus Christ which is first named must belong to the latter of the two that of justification and the Spirit of our God to the former that of sanctifying Other examples of this observation I shall leave the Reader Sect. 12 to observe when he reads the Scripture more ponderingly and only proceed to help him to take notice of it in the point in hand Three cases it is apparent are here mention'd orderly by our Saviour in the matter of trespasse 1. Telling the trespasser of his fault between him and thee alone Secondly taking one or two with thee to do it more convincingly and with greater authority Thirdly telling the Church of it Having said somewhat to each of these as he delivered them in the three first verses 15 16 17. he resumes the matter again and speakes first to the last of them v. 18. telling them what after the not succeeding of the third admonition the Apostles and their successors are to doe when the cognizance of this injury and contumacy comes before them which that in every case of trespasse it alwayes should I conceive doth not hence appear to be necessary save only in case that the Magistrate or secular tribunal be heathen because that supposition may perhaps be the ground of the sit tibi Ethnicus on which the other is superstructed viz. excommunicate such a refractary till reformation and then upon that absolve him again and verily I say unto you whatsoever you shall bind on earth c. From this view it is not irrational to conclude that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church and the disciples considered prophetically under the notion of Apostles i. e. Founders first then Governours of Churches may in that place signifie the same thing So saith St Chrysost in Mat. Hom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tell it to the Church i. e. to the Presidents and Rulers of it and Theophyl in Mat. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Church for the Rulers of the Church To which purpose it is observable what Kimchi a Jewish learned Rabbi hath affirmed that the Governours and Rulers are oft meant by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Congregation and so Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Congregation is the Priests Agreeable to which is the inscription of the ancient Apostolical Epistle of Clemens Romanus to the Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church of God that dwels at Rome meaning I conceive by the title the Church himself who wrote the Epistle and was chief there or Bishop at that time and the other Clergy with him For so the other part of the inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Church
of God at Corinth is after explained by him in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Bishops and Deacons but if this will not be acknowledged then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shal give you leave to understand any meeting or Congregation of pious men either a consessus Presbyterorum a Colledge of Presbyters which were ordinarily assistant to the Bishop in the antient Church or possibly the whole or any part of the people convened whose authority or consent may work somewhat upon the offender as St Paul conceives it were apt to doe when he commands Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rebuke the offenders before all men i. e. in the presence of the community of the people 1 Tim. 5.20 and perhaps when he speaks of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2.6 the rebuke that was by or under the many though it be not certain whether that signifie the chastisement as our English reads punishment and censure inflicted by the Presbyterie or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under them those assisting or joyning in the censure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acts of Canonical severity which in case of sorrow and relenting of the offender upon rebuke or admonition before ejection out of the Church were wont to be thought sufficient without excommunication and after excommunication as in this place to the Corinthians if they were submitted to were sufficient though not presently to restore him to the communion yet to make him capable of being prayed for by the Church 1 Joh. 5.16 and to be delivered from the stripes of Satan the diseases that the delivering to Satan in the Apostles times brought upon them or whether as the words may be rendred it import the rebuke or reproof viz. the third admonition or the second given by the Bishop which was equivalent to that which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under or in the presence of many viz. of the people or Congregation The former of these senses seems more agreeable to the place to the Cor. the latter rather to belong to that in the 1 Tim. and so that which even now in Musar was coram multis before many and in S. Paul if not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under many yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the presence of all men Christ may here expresse by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church This interpretation being admitted or not rejected it then follows commodiously and reasonably in the text of the Evangelist that after the matter is brought to them i. e. to those many or after this act of reproofe or rebuke before them upon continued refractarinesse to these last admonitions then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sure is the Apostles or Governors of the Church the Pastors which cannot be in any reason excluded from under the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church whatsoever it signifies and those already promised this power chap. 16. may or shall bind or excommunicate them And that is the summe of the 18. v. in reference to the 17. and then v. 19. Again I say unto you or as a very antient Manuscript and some printed copies read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again verily I say unto you that second verily noting the speech to be of a new matter that if two of you shall agree upon the earth or here below in reference to the second thing mention'd v. 16. take with you one or two concerning any thing which they shall aske it shall be done unto them of my Father c. For where two or three are gathered together in my Name there am I in the midst of them which words are brought to give authority to the solemn admonitions of the second order addrest by the injur'd man accompanied with one or two assistants or witnesses to inforce them by telling them that as the consessus trium virorum the assize of three men among the Jewes had some power so shall any two or three Christians be considerable in this matter having the priviledge of Gods presence as in their prayers thus united so also in this act of united admonition for first God is to be thought to be in the midst of them as that fourth person added to the three children in the furnace and the face of that fourth like the Son of God to be present with them as it is 1 Cor. 5.4 in this his ordinance in this piece of Discipline apointed by him whereupon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the refractarinesse of the transgressor is become so much the greater in this case and besides secondly if upon admonition they shall be hearkned to it will be in their power to pray for the penitent trespasser as James 5.16 and that prayer of theirs joyned with the injured person is likely to be more effectuall then a single prayer and so in both these respects a greater weight is set on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the taking of one or two with him Thus having returned to the second of the three in the second place and dispatched that the method would direct to go on to the first again in the third place but in stead of that St Peter it seems asks again about it how long a man is to forgive private injuries and the answer in the following words supplieth the place of having proceeded to that and serves for the conclusion of the whole matter The result then of this whole Chapter is this that of the Sect. 13 three places of the Gospel concerning the donation of the power of binding and loosing two of them at the first sight most clearly convince this power to be given to the Apostles as governors of the Church which will not be communicable to any but either to others that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also set apart to the office immediately by Christ or to their successours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in Mat. 18. and the third upon a thorough consideration doth the same also For this we have the plain testimony of Theophylact on that place Mat. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The power of binding and loosing was given to all the Apostles When why when he said Whose sins ye remit they are remitted c. i. e. in this place of St John and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will give it signifies the future i. e. the time after the resurrection which is that in S. John also and again on Mat. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the binding in S. Mat. and the remitting in S. John are put together as belonging to the same matter and it is confirm'd by no mean authority that of S. Paul himself of himself 2 Cor. 13.10 where speaking of these censures noted there by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 using excision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is all one and which it seems he as an Apostle was to use among them he not the Congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will
hold that way it were more proper to prove the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or equality of Bishops and Presbyters for sure Christ was equall with his Father and 't is observable that in the place of Polycarp set down by this learned man p. 15. when obedience is required to Presbyters and Deacons as to God and Christ he finds no fault with it though that be the very thing actually said by Polycarp of Presbyters and Deacons that here he unjustly first imposes on then accuses in Ignatius's words of Bishops which yet are onely for the manner of performing the obedience due to Bishops as Christ obeyed his Father and cannot be extended to any equalizing the Bishop to God or the least appearance of doing so 'T were too long to go thorow and render formal answers to the rest of the heap of exceptions which are every one single so slight and of no value and consequently the totall of them will not amount any higher it being not in the power of 1000 probables to become one demonstration or to be equipollent to one much lesse of a few slight improbables that 't is clear the number of the exceptions was the thing depended on and not the weight of them Witnesse these four more that shut up the rear 1. That he saith that all pious men are changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into a new leaven which he thinks inconvenient when St Paul calls the Godly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unleavened whereas Christ being by Ignatius in the next words expressed to be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new leaven there is then nothing fit to be quarrel'd in it unlesse to grow in grace and the practise of all Christian duties which is the meaning of that expression being an inconvenient advise 2. That he bids fly to the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to the Presbytery of the Church whereon having resolved that by the Apostles he must mean the Apostles writings because in the ninth of Trajan then past all the Apostles were dead he concludes that the Author of that saying makes no more of the Apostles writings then of the Congregations of men subject to error Where in all sober reason and equality if the Apostles signifie the Apostles writings then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 need not signifie any other latter Presbytery but those Apostles themselve who when they wrote those writings were the Christian Sanhedâ—in or Presbytery of the Church which was to decide all their controversies in Religion 3. That writing to Polycarp tanquam ad plebeâ—um nescio quem as unto an ordinary person he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observe your Bishop as if forsooth the Epistle written to Polycarp might not be written to the Church under him also to whom 't is clear that plural precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must belong and not to any one man though he were never such a plebeian 4. That he saith he will flatter nay if they will not force the wild beasts to kill him which saith he is like the desperabunda saeculi mancipia the most desperate slaves among the heathen As if these fervent expressions of desire to suffer for Christ were thus to be deformed and charged against a pious man After all this unprovoked severity one act of grace and mercy these Epistles are vouchsafed from this Authour viz. that he contains himself from making use of one passage which suppositionis earum argumentum videri possit might seem an argument of the supposititiousnesse of them and yet no greater an argument then that multa quae incommodè dicta vider possunt made up a great number of arguments even now the passage is that he disputed profestly against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that affirm'd Christs humanity to have been but an appearance no reality for saith he whether you make Cassâ—an with Baronius or Saturninus Basilides and Valentinus the antesignanos Docetarum the principal Authors of that heresie these being under Adrian and Antoninus Pius will appear to be after Ignatius having gone thus far he comes off again with a Volens hoc argumento abstineo he willingly abstains from using this argument because saith he Simon Magus was before Ignatius and he saith Irenaeus taught this doctrine of Christs appearing only not being a true man and that Cassan c. were call'd the chief of them must signifie not that they were the first broachers but in their times the chief maintainers and abetters of that heresie This mercy I confesse was but seasonable and had much of Justice in it and shews that that Author was able to have answered his other arguments if he had so pleased particularly that which is made use of so confidently both by him and Salmasius of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Valentian dialect which is by Isaacus Vossius satisfied with this very answer which here Blondel gives to the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. that Valentinus was not the first that said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ortion but that 't is agreed on by the Antients that he was not the founder of a new but reviver of an old opiniâ—n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Irenaeus and other Fathers to the same purpose as Isaacus Vossius hath collected their affirmation sin his Annot. on the place Having gone thus far in rejecting these Epistles he is at last at leasure to remember and acknowledge Plenom illis ipsis quas confictas putamus Epistolis fidem habere Patres that the Fathers indefinitely if not universally and it seems he had no one to produce to the contrary if he had he would certainly have produced it and with reason have depended on it more then all these other Topicks afforded a full plenary belief to these very Epistles which the two Champions of the age Salmasius and he think to be supposititious putamus is but a poor word Salmasius could speak bigger on weaker or fewer arguments tam certò scio quam me haec scribere To this authority of the Fathers against his opinion his answer is short but hath much weight and asperity in it which they that have as strong an appetite to lay the Presbyterians flat as the Presbyterians have exprest to destroy the Bishops they that have the same exceptions against all distinction or discrimination of Lay and Clergy as Blondel and Salmasius have against the impariety and inequality of Bishops and Presbyters will when they can hope to be heard be ready enough to make use of and must not be denied to have urged an argument ad homines unaswerable whensoever they shall please to make use of it and 't is but this Quid tum What then the authority of the Fathers in a matter of fact as that Ignatius wrote these Epistles cast off without any ceremony or difficulty in two syllables And the reason for so doing which is added will help the matter but little Quà m multa minimè suspicaces ac imparatos fefellerunt
semper quotidie fallunt How many things have alwayes deceived and daily do deceive men that are not suspicious nor upon their guard And if all the Fathers of the Church beginning from those that were nearest Ignatius's time must be involved in the number of these incautious cheatable men I shall be afraid to mention the consequences that will too readily be deducible from hence I shal only say May not this liberty or licence rather be soon extended very inordinately to the invasion of the sacred Canon of Scripture Nay when the same current and consent of Fathers which delivers down all the books which make up our Canon of Scripture for Canonicall and Theopneust shall be found at the same time to deliver down and make use of these Epistles of Ignatius onely with the distinction of Apocryphal and mean by that not supposititious books or books which are under suspition that they are not their off-spring whom they call Father but only books of inferior authority as Apocryphal is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the books of divine Scripture legi Domini to the Law or word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those that are put in the Canon and in a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as you may see in the end of Nicephorus's Chronography and in others inter scripta novi Testamenti novi apocrypha numbred among the apocryphal books not of Ignatius but of the New Testament and appointed to be read by pious men though not allowed that same authority and dignity in which the books of Sacred Scripture have been justly estated when I say the same hands of the antient Church shall deliver both the Epistles of St Peter for Divine Scripture and these Epistles of Ignatius for the Epistles of Ignatius though not for Divine Scripture who can say that Salmasius when he had thus confidently thrown off these Epistles from being written by Ignatius did not consequently and agreeably to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in throwing off one of St Peters Epistles also And who can think it reasonable that our warinesse and censoriousnes shall enable us at 1500 years distance to judge more truly of a matter of fact which none but they that are near be they never so wary and suspicious can discern any thing of then they that lived in those times which were nearest to the scene of action Nay how much more rational is that of the same Salmasius who in the controversie about the parts of the Crosse i. e. when he conceiv'd antiquity to be favourable to that opinion which he defended hath made this argumentative against his adversaries An credibile est Gregorium qui vixit tanto tempore postquam crucis supplicio nemo amplius afficebatur certiorem esse testem de habitu crucis totius c. quà m eos authores qui scripsere cùm adhuc passim in usu esset communissimo nocentum crucifixio Is it credible that he that lived so long after the use of that kind of death was left off should be a surer witnesse of any thing that belongs to it then those Authors that wrote when it was in use De Cruce p. 255. And again if Blondel may say without proof that the Fathers were incautious in general and thence conclude that they were actually deceived in this particular Why may not I as reasonably affirm having given my reasons when he hath not that Blondel is too censorious and partial and willing to bring all to the cause he hath espoused and thence conclude knowing how contrary these Epistles are to his interests that he hath actually exprest his passion and injustice in this causlesse censure of these Epistles I have done with this learned mans observations in this matter and when I shall hear of any other argument which can seem of force against these Epistles I shall be glad to consider it professing my self to conceive that as long as that one Author stands in the Church in his just value the cause of Prelacy and Hierarchy cannot want supports every page almost of those Epistles being sufficient which the adversaries acknowledge in saying he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in season and out of season at all turns assert Episcopacy to interpret the obscurer vestigia in the New Testament and to assure us what was the practise and doctrine of the Apostles and Primitive Churches in that point and that is the reason I have insisted so long on a thing which may seem so extrinsecall to my first undertaking and shall not think my self out of my way if I be content to return to this controversie again as having such an immediate influence on the cause in hand whensoever I shall be call'd to it In the mean I shall content my self with this view of that matter and for the present as I cannot but conceive it rashnesse to cast an Epistle of St Peter upon a bare affirmation in a Parenthesis quae sola planè genuina est so will it be in a lower degree but in like manner to deal with a most antient Apostolical-spirited volume upon such unproved censures as these and it is observable that the first writer that ever undertook to be thus severe against that whole volume of Epistles did with as much confidence and as little pretention to argument cast off one of the books of Canonical Scripture This I thought not amisse here to insert to vindicate the writings of that antient Martyr though it may be taken for a parergon in this place Supposing then this writer to stand in the same repute in Sect. 5 the Church of God in which he did before he was observed to be unreconcileable with the designs of the new Reformers I shall proceed to make use of his testimony He commands obedience to be paid to Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to the Apostles to the Presbyters as to the Seventy to the Deacons as to the Deacons in the Acts. The passage is known and although in another place he makes the Presbyters parallel to the Apostles and the Bishops to Christ yet these places are easily reconciled it being clear that that latter place considers the Apostles at the time when Christ was here on earth at which time they were indeed but a second rank and in that respect it is that Origen saith Tr. in Mat. 24. Propriè Episcopus Dominus Jesus est Presbyteri Apostoli Christ is properly the Bishop and the Apostles Presbyters but the former place considering that after Christs departure is that which more properly belongs to this matter this power though promised before being not yet instated on them till after his resurrection immediately before his leaving of this world or indeed till the coming of the Holy Ghost at which time they were left the Governors of the Church as Christ had been before and the Bishops their successors ever since To which purpose St Cyprian Ep. 65. Apostolos i. e. Episcopos Praepositos Dominus
loosing belongs to Censures and not only to stating of Cases of Conscience even if the Talmud were our judge for sure there is nothing more ordinary in that then to heare of loosing them who are excommunicate which must needs imply that they which were so excommunicate till they were loosed were supposed bound also Sect. 16 And therefore it may be observed in passing that the learned H. Grotius having in his Notes on Matth. 16.19 made this Talmudical observation that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to loose are by the Hebrewes attributed to the interpreters of the law which seems something agreeable to this observation conceiving the Keyes there spoken of to be the keyes of knowledge Luk. 11.52 doth yet on Matth. 16.19 interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 binding and loosing there by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retaining and remitting Joh. 20.23 and in his notes on that third place acknowledges that thus the Apostles did remit either when by Baptisme they received into the Church those that professed the faith or when after the testimony of serious repentance they received into their communion those that had been lapst or fallen and applies to it that of the 2 Cor. 2.10 To whom ye forgive any thing I forgive also which belongs clearly to the excommunicate incestuous person in the former Epistle who was it seems by this Ecclesiastical course brought to a capacity of remission and absolution by that time and now absolved by St. Pâ—ul and for the conjunction of both these senses in the interpretation of that place he produces S. Cyprians authority Ep. 73. To which I shall only adde that in another part of his Notes upon the Gospels Luk. 6.22 this very Judicious man whose education might have given him as great prejudices against the Prelacie as any other hath given us a very excellent tract concerning this subject of Excommunication or Censures And at last resolves out of St. Cyprians Epistles Totum ferme Christianae disciplinae vigorem in istis judiciis constitisse c. that well nigh all the vigor of Christian discipline consisted in those judgments of the Church Quem morem qui ex Ecclesiâ sublatum volunt gravissimum infligunt vulnus disciplinae quam corruptis adeò Christianorum moribus ad veterem severitatem reduci maximum sit operae pretium tantùm abest ut ulla ejus pars reliqua laxari debeat c. Which custome they which would remove out of the church inflict a most grievous wound on discipline which now in this notable corruption of the manners of Christians it were most excellently worth any mans pains to have reduced to its antient severity so far is it from being fit that any remaining member or part of it should be loosed or put out of joynt and in another place Disciplinam morum ego non refugio ut modò pax coeat nulla futura sit tam severa cui non libenter me meosque sim subjecturus For the discipline in order to manners I would willingly subject my self and all that belong to me to the severest that could be brought into the Church But this by the way For the perfecting of this answer and satisfying all the contrary Sect. 17 appearances fully it must yet farther be observed that there is one thing presumed and not undertaken to be proved in this objection without which all the observations from the Talmud are utterly invalid and unconcluding and that one thing not at all to be granted by us being indeed as I conceive very far from truth It is this that by the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever ye shall bind c. is noted the thing and not the person for so that interpretation requires what thing soever ye shall declare to be unlawful c. whereas it 's no new thing in all languages and dialects to put the neuter for the masculine gender things for persons and that in the New Testament is not without example as Joh. 17.7 't is our Saviours dialect and it is the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have now in hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. whatsoever i. e. all those men v. 6. and so 1 Joh. 5.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expounded by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. v. 18. every thing i. e. every one that is born of God Thus when S. John Apoc. 21.27 speaketh of man and other the like inhabitants of the new Jerusalem he saith there shall not enter in there any thing that defileth or that worketh abomination or a lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the neuter which is no doubt no unclean abominable person c. So 2 Thess 2.4 the Apostle speaking of Antichrist saith that he exalteth himself above all that is called God where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in the neuter sure signifies in the mascâ—line every person that partakes of that name the King and Potentates of the Earth so Heb. 7.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the neuter for the lesser or inferior person v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for no man and Ch. 12 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for him that is lame With which Examples the phrase in this text beaâ—â—s such proportion that it cannot be unjust to resolve that it is at least possible that the neuters here may in sense be masculine also which very possibility were enough to evacuate the Talmudical observation the accommodation of which to this place supposes the neutral sense of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be certainly there meant and is not reconcilable with the Masculine For to say Whomsoever you shall declare to be unlawful or prohibited c were not sense whereas on the other side the granting the neutral sense would not so necessarily destroy our pretensions this rendring of the words being proper enough and home to our turn whatsoever yee shall bind on earth i. e. whatever sins of any trespasser ye shall conclude under the Censures or again whatsoever punishment you shall bind on mens shoulders the speech being still limited to this one sort of punishments it shall be bound or ratified in heaven though the truth is the personal notion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being so agreeable to other phrases of the Scripture I have no temptation to doubt but that it is the importance of the place whatsoever i. e. whomsoever you shall bind on earth by the power of the Keyes shut out of this lower kingdom of heaven conclude under the Ecclesiastical bands or censures c. shall be bound in heaven c. i. e. by God ratified there supposing that what they do they do according to the rule this is most commodious agreeable to the mention of the Keyes to which 't is annext Matt. 16. which certainly denote
Christ and the faithful i. e. beget faith in any nor consequently cut off any from it unlesse ministerially as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 workers under and with Christ and so only by power dâ—rived from him we pretend to do what in the censures is done toward it Sect. 41 To the fifth Thesis we answer that there is a mistake for we are made consortes externae visibilis Ecclesiae Partakers of the external and visible Church not onely by those three as they are the acts of the man who is so partaker but to those three must be added a second notion of the third of these which seems not here to be taken notice of though also the words are so set that 't is not excluded and that is the act of the Church first according to Christ's commission to the Apostles in receiving them into the Church by Baptisme and when for lapses and returns into sin they are excommunicate restoring them by absolution and at all fit times allowing them the Sacrament of the Lords Supper in charity supposing them as long as they are in the Church such members as ought not to be denied that priviledge and if they be not unworthy effectually sealing to them the benefits of Christianity From whence 't is clear that such the usurpatio Sacramentorum may be viz. if he receive the Sacrament of the Lords Supper that is not baptized or that is justly excommunicate that 't will be perfectly an usurpation and not sufficient to give him right to be reckon'd inter membra externi fidelium coetus among the members of a visible Church Sect. 42 Th. 6. In the first part there is need of a distinction for the Confession of Faith and approbation of Christian Doctrine may be 1. Either Cordial or Hypocritical 2. Either Private or Publike If it be Cordial then 1. it makes me partaker of the inward Communion with Christ and his members and supposes a man to be in that state in which he that is ought not to be Excommunicate and so 't is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it belongs not to this matter If it be Hypocritical as it will appear if he that acknowledges Christ approves his doctrine with his mouth denies it with his actions then is it fit to bring the censure upon him which he most hates and fears to cast him out of the Church which is onely his disguise and vizard or turn him out of that hypocriticall confession of Christ to display and lay open his hypocrisie that he may be asham'd and think good to reform and to that end to deny him the publick hearing of the Word which it seems hath wrought so little good upon him and to assure him that he shall not be accounted a Christian unlesse his actions accord with his profession All which you may mark is so far from deterring him from the cordiall Profession that 't is the most probable means to invite him to it So again for private confession and approbation which belongs more to the internall communion again then to the externall we drive no man from that by Excommunicatioâ— but onely from publick performance of it in the Congregation under which and which only the publick hearing of the Word read or preach'd is contained And by so doing we separate him from that visible Church on that charitable one purpose that he may see how he hath abused that benefit and timely learn to make better use of it though again we do not invite him to that bare empty oral publick or private confession or that oral approbation which his hands i. e. his actions confute or that unprofitable hearing which will onely heap judgement on him yet on the other side are fâ—r from deterring him from the real publick confession c. but by thus dealing with him we shew him the necessity of it and so by beating him out of his false holds which will do him no good drive which is more then inviting him to the true refuge or Sanctuary the reall confession the effectuall approbation profitable hearing To which head I must add that I much wonder why all this while in the number of the constitutives of external communion publick prayer is not mentioned not so much as reductively as here hearing of the Word is This ought to have been added and then I shall add of it that though that be a duty that men would be invited to as vehemently as to any yet 't is lawfull to exclude any from this benefit in publick when that exclusion may be a means most probable to awake a lethargick sinner By this it appears how groundlesse the last part of the sixt Sect. 43 Th. is That excommunication is only excluding from the Sacrament for 't is also from prayer and hearing viz. in publike as well as from the Sacrament when that is thought expedient to reform any Thus Tertul. mentions exclusion à communicatione orationis conventus omnis sancti commercii Apol. c. 39. from partaking of Prayer and all sacred commerce and generally the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antiently was from all though the manner of receiving in penitents being first by admitting them to hearing and then to partaking in the prayers which were before those that are joyn'd with the communion and after to those prayers also and in time to the Communion it self it was after thought fit that some of the censures should not be totall to the excluding from all but only setting them inter audientes or Catechumenos which were not yet admitted to the Sacrament of which only the practise which he sets himself against seems to be an imitation What follows therefore in the conclusion of that Thesis that quod aliae poenae non pertinent ad substantiam excommunicationis certum est 'T is certain that other penalties belong not to the substance of excommunication is very false and proceeds from an ignorance or willingnesse to deceive as if the word Excommunication denoted only the keeping from the Sacrament of the Lords Supper to which end it now seems it was that the first Thesis was designed and against whatsoever it is argumentative 't will not be against us whereas it denotes the excision from all or any degree of Communion in sacris and is a generical word of which there be different species according to the several kinds of holy things the Word the Prayers the Sacraments from which one may be excommunicate And that of exclusion from the Sacrament is one degree of exclusion and the exclusion from either or both of the other also is an addition to that never inflicted upon any but those to whom the Sacrament was denied So far from truth is that which is added that those other punishments possunt non excommunicatis infligi may be inflicted upon those that are not excommunicate in his sense of excommunicatus for one excluded from the Sacrament for no man was
swell it to and therefore must recover so much constancy of minde as not to be thus passionately hurried out of my resolution but leave it till I have a louder call to it being ready to give any man an account of what I now say in this matter Sect. 50 It will be a more moderate excursion and more reconcileable with my designed brevity to mention one opinion or pretension more in this matter that of another Gentleman who though he strive not to take Excommunication out of the Church any more then Baptisme but moreover acknowledges also that it belongs to the future Pastors as well as to the then present Apostles yet having first resolved that Ecclesia civitas Christianorum are all one he then concludes that the cognizance and judgment of any fault whether it be such or no belongs to the Church in that notion of his i. e. to the City or Common-wealth which with him also signifies the civil Magistrate or as he saith judicem summum the supreme judge and that the power of binding and loosing as that also of baptizing which saith he is all one with it is no farther in the Pastor then that he eject those out of the Church whom the Church in his notion hath condemned and receive into it whom the Church judges worthy of absolution I shall not labour to multiply differences but at this time make my exceptions onely to one part of this Scheme viz. that the Church in his notion i. e. the judex summus the civil Magistrate hath the power of judging who are to be excommunicated who absolved The proofs that I can collect from him of that assertion are only two First that Mat. 18. Christ bids in case the trespasser hear not the two or three i. e. saith he either deny the fact or confessing it deny it to be a trespasse then dic Ecclesiae that it should be told the Church Quare autem Ecclesiae nisi ut ipsa judicet an peccatum sit necne Why should the Church be told it but that that may judge whether that be a sin or no and if he obeyed not then let him be to thee a Publican c. Non dicit Dic Apostolis It is not saith he Tell the Apostles to note that the sentence or judgement whether it be a sinne or no belongs not to them but to the Church and consequently that this power was no more then to bind those whom the Church had before judged impenitent His second argument is from the practise and words of St Paul who asks the Corinthians Do you not judge them that are within yet himself pronounces the fornicator excommunicate To the former of these I shall answer only this one thing that there are other reasons very prompt pertinent why the matter should be told the Church though the Church be taken in a notion wherein it is not supposed to judge of it as either 1. the densare inculcationibus in Tertullians phrase the fortifying the former successlesse reprehensions with this addition of authority from the number that as the two or three might be more likely to work upon the offender then the injur'd person alone so now the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many or the Church in the loosest notion of it for any assembly or meeting of many Christians together supposing that it do not signifie the Governors of the Church as the Antients yet say it doth and is far more probable and asserted on stronger grounds then that it should signifie the Civitas or summus judex might probably be more effectuall or 2. The pudefacere coram multis formerly cited out of the Rabbins the making the offender ashamed when his fact is thus publisht and to do that is by us acknowledged the end of the admonitions and censures or 3. If there be need the using the multitude as a cloud of witnesses to convince him of the fact or sinfulnesse of it which the text refers to before that in the mouth of two or three witnesses every word may be established and in all reason may be a commodious sense here also this third being but the ascending to an higher and more probable convincing course when the former had miscarried Either of these three much more altogether will be a sufficient ground of Telling it to the Church and so from thence there is no necessity to conclude that the judgement is the act of the Church or Civil Magistrate in that place And indeed it will be hard to suppose that possible at that time when 't is clear the Civil Magistrate was not Christian and therefore unfit not only for the title of the Church but much more to be appealed to as the judge by Christians who 't is certain are bound by Christ to use all other means possible and telling it to the Church in our notion is one of those possibles to get satisfaction for trespasses before they proceed to any heathen tribunal to implead their fellow-Christian there Nor will it I conceive be reasonable to reply that Christs speech belongs to aftertimes when the Magistrate should be Christian For then 1. he must acknowledge that till then it was to be in the Church in our notion and consequently that the Ecclesiastical Governors were the Judge at that time and then by his own doctrine that data est potestas ligandi c. futuris pastoribus eodem modo quo praesentibus Apostolis it will still belong to the Ecclesiastical Superior And 2. though it may very justly be extended to that future state as what was said to the Apostles was not personal but belonged to their successors also yet there will be no probable argument that the Apostles then present should be themselves excluded For besides that this must lie on him to prove if he wil assert it against all antiquity it will also be a little unreasonable to affirm for that were for our Saviour to give all the power and direct all the speech to the Successors not to the Apostles as a Prophesie only or a prediction no Evangelical instating on these to whom he spake This I suppose a sufficient answer to this proof without proceeding to any deeper search or examination of that which in the argument is taken for granted viz. that the Church signifies the Summus judex which yet is as far from being formerly convincingly inferred as it is from the sound of the words or the notion wherein all the antient Church have uniformly taken it which will I hope be considerable in this matter for that Christ did not take upon him to be a Judge or introduce any change in civil Government as it is by us acknowledged most true so will it not belong to this of binding c. which is but a spiritual not civil punishment only a denying them that which Christ brought into the world and gave those Messengers of his the
sole power of disposing it and indow'd them with power from on high particularly for the exercise of it As for the second argument 't is certainly a mistake if it be thought to conclude that the Apostle did but pronounce the judgement of the Church in that matter of the incestuous or that the judgement of the civil state was preparative to his For sure the Apostle had before the using of those words of Do not you judge them that are within in the end of that Chapt. past his sentence definitive on that incestuous in the beginning of it ver 3. For I have already not ego autem but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as absent in body but present in spirit judg'd him that hath thus done this thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have judg'd this evil doer Judg'd I say and what is the sentence Why In the Name of our Lord Jesus Christ you and my spirit being met together the Apostle and his Presbytery or he in the face of the Church with the power of our Lord Jesus Christ to deliver such an one to Satan c. And this at a time when 't is clear the Church had not pass'd sentence on him for v. 2. They were puft up as he complains and through an opinion of their own deeper wisdome a leaven v. 6. i. e. a doctrine either of the heathen philosophers or of the Gnosticks among them took it for an indifferent thing and did not mourn for him that had done it The ceremony used by the Church when any was to be excommunicate and notes that they should have so joyn'd together in mourning in complaining to the Apostle and prayer to Christ that this censure might passe on such an one but that they did not do it nay it seems proceeded not so far as to fraternal correption which was infallibly their duty toward him As for the words cited Nonne vos judicatis they come in no another incidental occasion not directly to this first matter to make the distinction betwixt the dealing with the Christian and heathen fornicators the Apostle restraining his prescription of not conversing with fornicators v. 9. to the Christian fornicator whom saith he being within the Church 't is reasonable to conclude within the Churches censures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do you not judge them that are within not you emphatically or in opposition to the Apostle but you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a general title of Christians who use not to judge any but Christians all other being left to Gods judgement the Church having nothing to do with them It is clear enough that the context looketh wholly that wâ—y and consequently there will be little reason to extend these words any farther then this that the Church judgeth Christian not heathens and the Church in the notion only wherein 't is opposed to God not in which 't is opposed to St Paul but in which in any reason it includes the Apostle or Governor of it For sure he may judge them that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within the Church for so he doth v. 3. and no part of the context of that Ch. seems to say any thing to the contrary though them that are without he cannot which is the only thing the Apostle had in hand to say at that time Having briefly answered the reasons I shall by way of compounding the Controversie with this Gentleman most willingly acknowledge that somewhat the Church in his notion or more clearly the supreme Magistrate being supposed Christian may have to do in this businesse of Censures praecedaneous to the judgement of the Apostle or before the Pastor or Ecclesiastical Governor proceed to them As 1. in the choosing or nominating him to that office 2. In the setting of rules or laws by which he ought to proceed in hearing or judging No question this may and in Christian Common-wealths very reasonably ought to belong to the Civil Magistrate and truly this discouse doth not pretend to or desire any unlimited or arbitrary power in the Bishop but only that the rules being prudently set by those to whom the power of making laws belongs in every Common-wealth he should have the cognizance in such causes as regularly belong to his audience and according to that rule not otherwise give sentence on the offender and that only thus far that he shall be turn'd out of Christian society or received into it again which beside that this is and hath alwayes been taken for an institution of Christs which 't is reasonable we should obey and not dispute is also in it self simply considered far from any degree of unreasonable no man in ordinary reason being more fit to judge who is fit to enjoy the privileges of the Church who likely to be reformed by being deprived of them then he that hath studied that great skill of winning souls and is intrusted by Christ with the charge of them Again 3. it will be granted that the Church in the ordinary notion as it signifies the whole diffusive Christian Society in any place may so far be interessed in this matter as that these only shall be liable to these Censures who have offended others by their notorious sins and are by the Proxyes as it were of those others I mean by their chosen officers or by the publick fame the voyce again and interpreter of their sense delated or complain'd of to the Governours of the Church as those that have wrong'd the Church and defamed that Christian Profession to which they had given up their names and this is a kind of judging in large or loose speaking as to be infamous offenders signifies to be conceiv'd and judg'd such by the community among whom they live for otherwise they are not infamous but yet in strict propriety is only a preparative to the sentence of the Judge and an accusing or impleading rather and is not I suppose the thing for which this Author doth pretend or if it were would not to us be matter of contention with him The truth is the power of binding c. which we contend for as the office more then privilege of Bishops in the careful exercise of which they minister most charitably to the good of the souls intrusted to them is another manner of thing then what this Gentleman seems to have conceived it both here and especially when of it he concludes Vnusquisque si mentis compos sit obediat in omnibus simpliciter ei cujus arbitrio credit se salvandum aut damnandum esse God knows they pretend to no such arbitrium in the saving or damning of any man It is only an engine of Christs invention to make a battery and an impression on the obdurate sinner to win him to himself to blesse not to triumph over him which very thing he hath in one place excellently exprest The end of this discipline saith he is by depriving men for a time of the favour and spiritual privileges
of the Church to humble them to salvation much lesse to invade any part of civil Judicature or loosen the bands thereof by these spiritual pretences but to leave the Government of the world just in the posture that it was before Christs coming or as it would be supposed to be if he had never left any Keyes in his Church And therefore when in an Annotation affixt to his last Edition he was pleased to extend his observation of the Doctrines that might disturb Government not only to that power which many attribute to the Pope of Rome in other mens dominions and to the liberty usurpt by the cives infimi under pretence of Religion but also to that which alicubi extra Ecclesiam Romanam Episcopi in civitate suâ sibi postulant I must hope that it was a mistake or which I rather think being perswaded of the uprightness of his affections to our establisht Government that his alicubi did not in any wise refer as I was apt to fear it did to the constitution of Episcopacy in this native Kingdome of his and mine For that this since it departed from the Roman Church hath been perfectly free from any degree of that guilt is that of which we are so far perswaded that we neither fear nor deprecate any Historians instance nor can imagine what one particle of the doctrine or constitution of our Church there is on which a rational man can by any consequence build such a charge Of which nothing can make Vs capable but leaving the non out of it and that makes me a little confident that either Episcopi in that place signifies not in the known vulgar Christian sense or that the alicubi lookt not on this Kingdome or Church of ours as it hath long stood establisht by Law which most cheerfully acknowledges the truth of his many other observations particularly that of Moses's not Aarons chair of Abiâ—thar the High-priest being no way exempt from the command of Solomon of his three axioms also concerning Excommunication that neither the Common-wealth nor the supreme Magistrate nor all the persons in any Common-wealth can be excommunicate and resolves that no man shall ever deprive her of this glorying that she is pure from the bloud of all men hath entertain'd no one principle or doctrine in any degree incompetible with the civil power or peace in the utmost extent in which the most loyal author haâ—h design'd to establish it And if it must be Arminianism as one hath lately confuted it under that title to teach that the Ecclesiastical power is subjected to the Civil Magistrate who in all causes over all persons is acknowledged by us supreme under Christ we must be content to lye down under that envie and not excuse or renounce that piece of Loyal Arminianism I have thus far proceeded in this matter for the removing of Sect. 51 prejudices and vindicating our proposition from three sorts of objecters 't is now time to advance a little toward the positive assertive part and to that end the knowledge of loosing depending wholly from the consideration of binding I shall in the first place examine what images of binding we have in the Scripture and those we shall refer to two heads first those that belong to the power and practise Apostolical in the time and persons of the Apostles secondly those that after the Apostles persons and ever since were to continue in the Church which we shall call Ecclesiastical Discipline as distant from Apostolical exercised the one as the other upon offenders either publick and scandalous or whose crimes otherwise came unto their cognizance and consisting either in separating and removing to some distance or in casting them totally out of the Church or Congregation of visible Professors here on earth answerable unto which loosing must consequently be a delivering from those censures the absolving of him who was formerly separated or excommunicated restoring him to the visible Church or any part thereof to the privileges of a Christian and the comforts of the Word and Services and Sacraments who was before legally cast ouâ— of it and deprived of them For the understanding of which and specially of the former the Apostolical power and practise or as it was discernable among the Apostles it will not be amisse to do these three things 1. To give you a view of the several sorts of Excommunication among the Jews to which some phrases in the New Testament refer because I see there is some controversie raised concerning them 2. To mention some of those places in the New Testament which seem to refer to these And then 3. to observe the phrases in the New Testament which are more purely Christian i. e. which more distinctly and peculiarly respect the use of these Censures among Christians Sect. 52 For the first I am sure 't will be no news to say that there were three degrees of Excommunication among the Jews the first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remotion or separation the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Execration a more solemn Excommunication with curses out of Moses Law and execrations added to it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which we have Act. 8.20 inflicted on him who after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first for 30 dayes and then being allowed 30 dayes more which is doubling of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still continued in that contumacy for then say the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they anathematize him without defining any limited â—ime as before in Niddui they did The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of Proscription and delivering to desolation and destruction or to the coming of the Lord in judgement against him noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to the anathema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Oriental tongues signifying Dominus whence in Etruria the Kings are called Murani saith Servius in Aen. 12. and the Syrians now Maranitae because they call Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lord Agreeable to which it is that in Epiphanius GOD is by the Gazari call'd Marnas and by the Cretians their virgins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ladies as among the Spaniards the form hath been used Sit anathema Marano excommunicatus or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him be excommunicate from the hope of the Lord and though he that loves not the Lord Jesus Christ be not 1 Cor. 16.22 appointed to be excommunicated by that phrase yet doth it referre to the use of the phrase among the Jews though there it be by way of accommodation set to signifie another matter that higher more direful sentence of Go you cursed c. Of these three species thus set down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I should not add much more but that again I see two things resolved on by a fore-mentioned learned Author contrary to what hath been generally received in this matter and the latter of them apt if
whence perhaps our English bashful and abash sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abominate sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be evil or wicked Gen. 34.24 Esd 4.12 and so to cast out your names as evil will clearly signifie to cast you out as wicked shameful abominable persons a denotation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was not onely separating or removing to a distance but total casting out and that with reproaches curses and execrations such as in Moses are denounced against greater malefactors whether these circumstances of this text do thus denote I am not confident and therefore have onely proposed a conjecture but that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do referre to the Niddui and Cherem I doubt not nor if you marke it doth H. Grotius who hath enlarged on that subject of Excommunication in his Annotations on that verse No more do I find my self moved by the arguments of that Sect. 62 learned Gentleman to doubt but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be turned out of the Synagogue Joh. 9.22.12.42.16.2 refers to the second of these species among the Jewes for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do sometime signifie a civil Congregation or assembly and not alwayes a sacred as when the hypocrite is said to pray standing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in places of publike concourse and corners of the streets as the most visible places Matth. 6. I shall easily grant yet not think my self thereby concluded or obliged to yeeld but that it may also at other times note the holy assembly or meeting for the performance of sacred duties out of which it was sure no news for the Jews after that capital judgements were taken away from them to eject notorious malefactors particularly hereticks false prophets or their sectators and disciples as these here for preaching of Christ whom the Jews acknowledged not in like manner as in the time of the Captivity Esd 10.8 the order is given that whosoâ—ver appears not upon summons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all his estate shall be forfeited we render the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting the Cherem which we now speak of devoted anathematized as an evidence of that kinde of Excommunication which followes in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be separated from the Church or Congregation of the captivity not only from Civil but Ecclesiastical society with them for so Cherem was formerly demonstrated to signifie nay it may with some reason be conceived in that place from Ecclesiastical only in case of Cherem or total ejection for 't is more probable that the King under whom they were captive allowing them some liberty for the exercise of their religion but in civil matters keeping them as captives and servants should permit them to punish one another by that way of casting out of their Ecclesiastical Assemblies then by that other of civil interdict especially if it be conceiv'd to extend to banishment c. which would intrench upon his Prerogative and be a kind of turning the captive out of his captivity Sect. 63 That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs to this second species and so to casting out of the society in sacris is the distinct affirmation of the learned Buxtorf in these words Haec est illa excommunicatio speaking of Cherem de qua in Evangelio Iohannis cap. 9.22.12.42 etsi ab eo tempore Rabbini quaedam ipsi adjecerint and the intimation of John Coch also in these words Qui simpliciter excommunicatus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est ille quidem separatus à coetu ita ut pro vero membro Ecclesiae non habeatur non tamen videtur esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia doctrinae particeps est From which words of that very learned man I observe these two things contrary to what I see lately affirm'd 1. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not belong to Niddui but to Cherem 2. That it is an ejection not only ab Ecclesiâ Synagogâ as that notes rempublicam Judaicam but from sacred Assemblies noted by doctrinae particeps according to that rule in Maimonides Devotus nec docet nee docetur such an one is excluded from both it seems and so from those holy Assemblies where that was wont to be done Sect. 64 To this phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is subjoyned Jo. 16.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but or yea the hour cometh that every man that killeth you shall seem or be thought to do God service or to offer a sacrifice to him whereon I shall interpose a conjecture that those words may possibly denote the third degree that of Schammatha at least a consequent of it for so saith Buxtorf of that species Mortem dicit quia cujusvis manibus ejus vita exposita est euilibet eum interficiendi libera potestas It is so call'd because such a mans life is exposed to any ones hands every one having a free power of killing him so to that he applies the Maranatha which is added to Anathema 1 Cor. 16.22 a forme of extreme proscription delivering up the sinner to divine revenge in which case whosoever kill'd him conceived himself to perform an act of execution of justice and service to God Some other places there are in the New Testament belonging Sect. 65 to these Judaical censures fit to be explained but I have chosen to insist onely on those because I lately find them otherwise rendred but yet discern no reason to recede from what I have now delivered that they do belong to those species of Excommunication not only from civil but from sacred assemblies though one in an higher degree then another To which I shall onely adde that they which have applied these places to Christian excommunication any otherwise then only by way of accommodation shall not be pleaded for by me who acknowledge that they belong to the Jews and to their usage of Christians and not to some Christians dealing with others but then sure there is as little reason on their side who will not allow that way of accommodation which would not be at all unreasonable though those phrases among the Jewes were supposed to belong only to civil commerce It being ordinary for Christ to ordain some things in his Church which were answerable to civil not sacred customes among the Jews as the Lords Supper sure an Ecclesiastical rite among us was to their post-coenium which was not so and many the like to transplant from their forum to our Church and therefore no way unfit for the Apostles and following Church to appropriate those words to Ecclesiastical senses though they were supposed to be among the Jewes of a greater latitude Of which sort because I formerly promised it I shall now specifie in some instances This may be discern'd in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if Sect. 66 any man should prove to have no
presence to which refers the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 25.46 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 onely 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 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 't is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies so and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. an opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the case of Job Chap. 1. vers 9.11 in which respect he is peculiarly call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calumniator and 't is observable that the 72. doe most what render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by that word noting this act of calumniaâ—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 can 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless which I easily believe that be a fals print for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. an accuser as that differs critically from a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeking whom he may devour 1 Pet. 5.8 which is there plainly attributed to him as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the devils have the power of binding men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 that we oft see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 't will 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 't is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 froÌ„ what it would be if 't were 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 and 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 characterized v. 11. by in the mouth of two or three c. he tels the offenders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not spare i. e. I will proceed to censure and ver 10. he tels them that this admonition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I may not proceed to excision or cutting off for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render sharpnesse signifies which is there called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking away in the end of the verse the very word which is so ordinary in the ancient Canons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a perverse wilful sinner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being self-condemned i. e. I conceive by that non-submission to the Churches admonitions he withdraweth and divideth himself from that commâ—nion and so inflicteth that punishment upon himself which the censures of the Church are wont to do on malefactors for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 13.10 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cutâ—ing off from the Church which he being an heretick doth voluntarily without the judges sentence his verv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heresie being a willing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or excision So saith S. Jerome whereas fornicators c. are turn'd out of the Church the heretiâ—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 Coâ—nâ—el 't is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he contemn he shal be conceived to accâ—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 94 I will give you the keys of the kingdome of heaven where 't wil be no news to him that is vers'd in the New Testament if I tell him that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 't is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold the Lamb of God yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he least in this new Church this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age to come as the Septuagint Es 9.6 cal it so Heb. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world to come and perhaps Heb. 6.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers of the age to come i. e. of Christianity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the comming kingdom as the phrase in S. Mark 11.10 may I conceive be rendred absolutly thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 onely 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 So 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here below upon the earth answerable to that exception of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Church premised and just agreeable to the phrase Mark 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mention of absolution is in both an attendant of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or binding precedent as indeed loosing generally presupposes a band and therefore Act. 2.24 where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and render it loosed the pains of death 't is sufficiently clear and confest that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are there taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the equivocalnesse of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both is rendred by the 72. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a band sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 onely to those that have been bound and so only after excommunication the absolution proportion'd to the precedaneous censure and that the onely 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remitting and retaining in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 binding and loosing 2. Because the 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 remit is before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remit is al one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to loose and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to retain with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind And therefore Theophylact uses together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power of remitting and binding confounding the two places in S. John and S. Mat. together and rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to retain by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to loose by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remit in Mat. 16.19 and so promiscuously in other Writers If there be the least difference it is onely this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to bind and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind and also to keep bound in which respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more proper here in S. John because the order is inverted and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retaining put after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remitting and so the word which signifies also to keep bound or to not-remit is more perfectly critically agreeable then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind would have been and yet when binding is mentioned first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as exact as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second as of a band so in the Septuagints Translation of the Old Testament Gen. 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps false copied for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My sin is greater then can be forgiven or more clearâ—y Exod. 32.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou wilt or O that thou wouldst forgive them that sin and in divers other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remit taken for forgive and so in like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to loose Job 42.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Translation of the words which are in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God accepted the person of Job praying for them he forgave them that sin by Job i. e. by his mediation There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to loose is taken for to forgive So also for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind and to hold or retain the Sect. 99 same Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 33.1 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 10.8 11.6 and so Act. 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being holden is set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as holding fast is precedaneous and preparative to binding Mat. 14.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laying hold on him bound him and Apoc. 20.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 held and bound and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though rendred to retain is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind also or if there be any difference t is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bound but not capable of binding and many the like Secondly 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 onely from that change for which yet some reasonable account also may be given from the variety of the words which 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 moduÌ„ accumulatiònis do so too but that being once cleared to import no new thing this which is onely attendant on that caÌ„not 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 't is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 particularly by Spalatensis that it
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor that God shall forgive him for then it would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 to 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 't is considered that there is no supposition or presumption in that place of the presence of any but onely of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 onely to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes greater sins or as sins contrary to our duty towards God whose Minister the Presbyter is or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to live indulgently in sin and so as it is not reconcilable with a regenerate estate as long as it continues For 't is worth observing what follows in that place James 5.16 Confesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your transgressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to one another one brother i. e. Christian to another the sick to them in health as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ye all subject to one another 1 Pet. 5.5 i. e. all that are inferiours to all superiours Where whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie a trespasse peculiarly against our brethren or whether as 't is resolved by Grammarians lapses or lighter sins it seems to be here set in a distance from if not opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 almost 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 onely 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
or attrition or any the most slight wish that they were penitent for that repentance which Christ cals for and accepts and crowns It follows hence that unlesse men may be driven out of these falseholds they will never set themselves aright in the way to that great work and therefore proportionable to these two heads are the two exercises of the power of the keyes designed the first to turn the Christian professor that will go on in sin quite out of all society of Christianity not allowing him the priviledges of his Christianity the Word the Sacraments c. unlesse he will walk worthy of so honourable a vocation the second to set him his task of repentance to prescribe him some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probations by which he shall be discerned whether he be in earnest contrite and willing to make his peace with Heaven to take any the most laborious course to approve himself to Christ The former of these in the act of excommunication the latter in imposing the penance upon which he shall be received again both together to bring sinners to repentance Sect. 4 When sinners by obstinacy provoke God 't is his manner to withdraw his grace to deliver them up to themselves a worse kind of devil or Satan that by this means they may see their former forlorne condition their vilenesse first and then their danger so he uses to bring the secure proud sinner to humility to the use of prayer wrestling with God to caise him out of this sad estate And so the Church in like manner by Christs direction withdraws the benefits and priviledges of Christians from those whom it judges contumacious delivers them up to plain barbarousnesse and heathenisme deals with them as God did with Nebuchad-nezzar driving him from the Court into the Wildernesse transforming him into the shape of a very beast all to this end that his understanding might by that means return to him the field teach him lessons of piety whom the palace could not Agreeable to which is that of Pletho upon Zoroaster 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The revengefull devils or furies do gripe men to bring them off from sin and set them on vertue Sect. 5 And then as afflictions are one of Gods engines and stratagems to besiege enter and take the soul when he flew them they sought him saith the Psalmist So among the Apostles were those corporal inflictions diseases c. superadded on purpose to make the impression more violent and to work more effectually on their hearts Sect. 6 The effectualnesse of which we may discern in one of the degrees of penitents in the ancient Church namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom we find weeping and howling in the Church-porch not permitted to come in lying without for them that enter'd to tread on in their passage which was certainly a means to make them prize those benefits more dearly which they saw themselves interdicted and others partakers of and withal to read them a Lecture of their own unworthinesse seeing themselves of the number of those dogs and evil workers that are without The second end which I named was the repairing the honour Sect. 7 and dignity of the Church which consisting in the purity of the lives of Christian professors is necessarily lost both in the opinion of God and men especially those which are without by the impieties and unchristian actions of any which are called by Christs Name which is therefore by the Apostle said to be blasphemed or evil spoken of when Christians fall into any notorious sins and then there is no way to recover the reputation of the Church and even of the Christian Religion and in a kinde of Christ himself but by expressing the wrath and displeasure of the Church against those who walk thâ—s inordinately and so proclaiming unto all that Christianity is not a Doctrine as Zozimus and Celsus and Julian mistook it of security or impunity to any sort of impenitents but of strict precise exact purity though some ungracious persons walk contrary to those prescriptions This is the only tabula post naufragium plank or means of relief when the same and good name of the Church is thus ship-wrackt and so fit to be designed in the second place A third gain and profit designed by these censures is the warning Sect. 8 and admonishing of others not lest they should be polluted by presence among the profane as they that toucht the unclean thing were polluted under the Law any farther then by the spreading leprous quality of their example which is the comon errour of the proud fastidious Pharisees of all ages and is clearly confuted by St. Paul 1 Cor. 5.10 where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not extended to heathen fornicators which sure would be able to pollute by society as much as Christian sinners and by Clemens or that ancient Author under his name Constit Ap. l. 2. c. 14. who hath a notable place to fortifie against this mistake speaking of those which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unmercifully affirm that men ought not to pollute themselves by accompanying with sinners nor converse with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For such reasonings savour of men that know not God and his providence of unreasonable judges and untamed beasts For they observe not that the communion with sinners that must be avoided is not that of conversing with but imitating of them not speaking but doing with them Sect. 9 But the design is to set a brand upon such sins which otherwise might haply be thought imitable and insensibly grow into fashion and so infect and pollute were not men thus told of their uglinesse shew'd their deformity and fore-warn'd of their danger which is sure another act of mercy to all easie seducible spectators to the Church it selfe and to him whose scandalous sins are by this means hindred from being damners of other men Sect. 10 And as the censures themselves so the inexorablenesse or at least difficulty of some Ages of Canons of Councils and practice of Churches in granting of absolution to penitents that also hath been designed out of pure charity to help multiply their fruits of repentance to set a value on Gods Ordinances to quicken their zeal to demonstrate their sincerity both to others and to their own souls each of which might perhaps be missing if absolution were over-easily obtainable Sect. 11 All which the more it is weighed how this institution of Christs besides that as 't is so it ought not to be neglected is an act of special Christian charity in not suffering sin upon thy neighbour but in any wise rebuking him Lev. 19.17 the more reproachful wil it be to this age of ours the more bitter Pasquin and lasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it shall be told in Gath and Askalon that for some years the arts of some uncharitable men have so prevailed that all exercise of this institution of Christ
signifies the passions or carnal affections as that men would be very wicked to lose by it afflictio dabit intellectum and such afflictions as these that fall upon the fame are not the most easily supportable and therefore may possibly help even a sensual man to some understanding and though the certain truth of this observation cannot otherwise be proved but by our resolution to make experience of it yet seems it to me to have the Authority and Testimony of Saint Paul himself in these words though usually by those that are led by the sound of them otherwise applyed 2 Cor. 10.4 the weapons of our warfare are not carnal but mighty through God or to God or by an hebraisme very ordinary very or exceeding mighty to the pulling down of strong holds c. which words that they belong to the point in hand will 1. be probable by the Context where the Apostle speaks of proceeding against offenders which he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being bold towards them v. 1.2 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to revenge or punish disobedience v. 6. and this according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or authority which the Lord had given him for edification or instruction and not for destruction which before I shewed you belong'd unto the power of censure then he adds a caution to remove a prejudice that unreformed sinners had against him his letters were severe and so he when he was absent but far from all such severity when he came amongst them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vile or tame or unconsiderable when he was among them i. e. that he threatned to excommunicate but when he came would not do it which he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terrifying by letters v. 9. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weighty or powerful letters v. 10. i. e. severe and terrifying which yet he threatens shall be equalled by his actions when he comes among them ver 11. and so all along you see the businesse is about censures And then 2. this sense of the words will be more then probable by weighing the words themselves wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies confestly the Apostles Ministery as it doth so in the onely other place where 't is used in the New Testament 1 Tim. 1.18 That thou mightest war a good warfare i. e. discharge the duty of thy Ministery as thou oughtest according to the importance of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sometimes rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warfare sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministery then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weapons of that warfare are the means to discharge that duty in the Ministery of which nature though there be many more preaching catechizing administration of Sacraments confirmation c. yet the context or antecedents and consequents of this place belonging as was shew'd to the businesse of censures will restrain it in this place peculiarly to those Then that these are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carnal signifies that they are not weak for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at every turn in these Epistles signifies weaknesse and from thence oftentimes the law because it was so weak so unable to give strength to any disciple of Moses to perform it as in the Epistles to the Romans and Galatians 't is insisted on and so to omit more places of Testimony in the next precedent verse though we walk in the flesh i. e. though we are weak as men and have no power over you yet as Ministers we are not our Ministery is with power and therefore it follows as a explication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not carnal but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty or powerful through or to God or exceeding powerful And wherein doth this mightinesse or power expresse it self Why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it pulling down of strong holds so it may literally be rendred as the end of excommunication pulling down of all fortresses that maintain or secure a man in sin but more critically the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies excommunication it self both ver 8. and Chap. 13.10 and generally in the Canons of the Councils and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong holds may signifie all impenitent obdurate sinners that will not otherwise be wrought upon and are called ver 15. Every high thing that exalteth it self against the knowledge of God i. e. against piety or Christianity and so the words being thus interpreted in the retaile and then put together again in the grosse will run thus The weapons of our warfare are not carnal but mighty through God to the pulling down of strong holds i. e. the censures of the Church are exceeding powerful and that power consists in excommunicating pertinacious offenders The truth of which observation if not interpretation will be undoubted to him that doth but remember what this discourse hath so oft inculcated that excommunication was delivering a man to Satan and a consequent of that in those first times corporal inflictions diseases and sometime death it self which if any humane thing would most probably work upon one Onely it may be objected that that consequent was peculiar to the Apostles times and is not now in use and consequently that a great part of the power of Ecclesiastical censures is now lost and so now the weapons of our warfare may be carnal our censures unsufficient to perform their task to reduce impenitents though theirs were not To which I answer by confessing the objection that indeed it is so and very reasonable it should Christian Princes having now taken the tuition of the Church into their hands and so those keen weapons in the spiritual hand not so necessary as you know the Manna ceased to be rain'd from heaven when the people were come into the promised land flowing with milk and honey Onely I shall then reply that therefore it is more then fit that some means should be used in case of any discernable defect to interpose by way of supply and adde the more then moral perswasive power of some other fit engine beside that of the censures of the Church especially in cases of enormous infamous crimes which may be done by the Secular arm in such cases when the Ecclesiastical censures perswade not the impression of inflicting penalties severe enough as may be found expedient usque ad reformationem untill they make themselves capable by testimonies of amendment to receive release both from God and man that so by that means as God supplyed the want of humane aid by his extraordinary from heaven and when the Secular Magistrates discharged not their duty exercised not the power given them to the purging of the Church from rotten vicious prophane incorrigible members God gave this power to the Apostles of inflicting diseases on Malefactors so now that extraordinary power being withdrawn from the Church the Magistrate should think himself most strictly obliged to perform his duty for which if it should be required that we
produce the expresse commands or directions of Christ and his Apostles or Primitive presidents I answer That will be unjust to require of us 1. Because in Scripture times there were other means to supply that want the Devils corporal inflictions on them that were delivered to him and so any other might be spared 2. Because this duty naturally belongs to the Magistrate who alone hath ordinarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compulsive jurisdiction which as it was practised by the Kings in the Old Testament so was it not interdicted by Christ in the New but all left in that matter by him as he found it which being granted it may be said that as Christ or the Apostles give no directions for this so they needed not to give any 3. Because both then and in the Primitive Church the Secular power was not Christian and therefore the assistance could not be expected from them which now most reasonably may to awake and hazen and drive those that will not be allured and drawn that so even in this world there may be no peace quiet rest tranquility or security to the wicked Isa 1.15 16 17 18. Wash yee make you clean c. THE END Tim. 2.14 * Vid. Con. of present use concern change of Church-gover pag. 16. Pract. Cat. l. 6. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in Joh. 20. The words receive the holy Ghost signifie be you ready to receive him a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in Mat. 16. in the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.12 for privâ—lege or right or power b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theo. in Joh. 20. The perfect gift of the holy Ghost was distributed to them in the Pentecost a preparative only administred to them in that breathing 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. 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 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl To all the Apostles 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 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ph. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phavor i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both to propitiate and to cover is here to be rendred covering and though the Greek be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the former sense of the word yet being to denote a part of the Ark in this place it must be taken in the other sense of the Hebrew and rendred as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As 't is Exod. 26.34 and 30.6 or as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it had been retained would have imported l In Coll. Magd. Oxon. m Bibl. num 254. p. 57. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iren. lib. 3. cap. 3. successiones Episcoporum quibus Apostolicam quae in unoquoque loco est Ecclesiam tradiderunt Ib. lib. 4. cap. 63. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iren. lib. 3. cap. 3. p Solus Clemens superstes solus Episcopi nomen retinuit tum quia inter adjutores Apostolorum solus ipse restabat â—um quia jam invaluerat distinctio Episcopi Presbyteri it a ut caeteris Ecclesiae Romanae Presbyteris qui cum solo Clemente essent nomen illud non fuerit tributum q Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubique inculcat Episcoporum supra Presbyteros gradum eminentem Salmas apar ad l. de prim Pap. p. 55. r Non esse Ignatium tam certò scio quà m me haec scribere ib. p. 58. non esse Ignatium luce clarius est c. nemo mihi unquam persuadebit c. p. 56. Å¿ Haec argumenta praestantissimo Salmasio nuper probata gaudeo Blondel Apol. t Grot. discuss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 400. v Annot. p. 277. Euseb l. 3. cap. 27. x Quid enim Fides c. conâ—erunt jam per Baptismum armato Si Christiani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patientia est quid novi jam accedit ex Fide galealo y Wal. Messalin z The same author in his Chron. p. 43. affirms that he was by the Apostles ordain'd Bishop of Jerusalem the nineteenth year of Tiberius i. e. the very next year in his account after the death of Christ a Hom. 86. in Joh. Apol. pro Sent. Hieron b in Psal c Sive baptizatorum confirmatio sive poenitentium benedictio sive ordinandorum consecratio Blond Apol. p. 57. Salmas in appar ad l. de Prim. Papae d Sive de Eucharistiae confectione sive de Chrismatione sive de ordinationibus sacris interpretari placeat e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrys in Jo. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in Joh. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ib * Vide Eustath Did. in illud Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inscrip Isid apud Diodor. Sic. l. 1 f Vid. Buxtorf Lex Rabb p. 283. Exc. Gem. Sanhedr p. 147. g Vetare prohibere illiciâ—um statuere Ep. Hâ—b instiâ— p. 57. h Vid. Buxtorf Rabb 〈◊〉 i Vid. Buxtorf Lex Rabb p. 2465. p. 680. k Edit Paris p. 354. B. p. 148. l Cap. 1. sec 10. Iâ— Praef. m Si stipendio conductus theologica docerem nihil sec ipsos ab officio muncre in hac parte alieni facerem Pâ—aes n Th. 1. Excommunicationis nomen videtur ex 1 Cor. 10. desumptum esse atque amotionem significare à communione illâ quae ibidem corpus Christi nominatur o Sané nunc excommunicatio ab omnibus definitur exclusione è societate communione fidelium Ib. p Th. 2. Est autem duplex fidelium Societas interna sc â—c spiritualis externa seu visibilis ac politica q Th. 3. Tantum verò inter utramque discrimen est ut qui in alterutrâ continetur non etiam comprehendatur in alterâ necessariò Nam ut membrum Christi esse potest qui injuste ex visibili aliquâ Ecclesiá ejectus est aut inter infideles latere habitarâ—ve cogitur ita qui in visibili câ—tu numâ—rantur non omnes etiam membra viva