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
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
of all Schismes in the Church to be quod Sacerdoti Dei non obtemperatur that the Bishop is not obeyed Nec unus in Ecclesia ad tempus Sacerdos ad tempus Judex vice Christi cogitatur and that 't is not considered that the one Priest i. e. Bishop and Judge is for the time in the Church in Christs stead which is yet more clear by his making Sacerdotum Collegium The Colledge of Priests all one with Coepiscoporum consensus The consent of Fellow-bishops and presently adding that he that sets himselfe above this unus Sacerdos one Priest se non Episcopi sed Dei Judicem faceret makes himself Judge not of the Bishop but of God And therefore 't is a strange proofe of Blondels that Episcopacy and Presbytery is all one from that speech of Pontius Diaconus concerning this Cyprian Quod ad officium Sacerdotii Episcopatus gradum novellus electus est having before said Presbyterium Sacerdotium statim accepisse Whereas the equipollence of the word Sacerdos and Episcopus being observed and the difference of Presbyter from them doth clearly infer the contrary and that is apparent by the very place Multa sunt quae jam Presbyter fecit ad probationem bonorum operum satis est quod ad officium Sacerdotii Episcopatus gradum adhuc novellus electus est He was it seems a Presbyter first and did many things in that state and a proof that he did so was his election to the office of Sacerdos or Bishop when he was a novice then presently or soon after his conversion where the difference of his being a Presbyter and a Bishop is most manifest So when St Hilarius Pictav saith Aarone Sacerdotes significari non ambiguum in Levi ministros ostendi the same Blondel concludes Sacerdotes sive praepositos seniores to be all one not knowing or observing again that that Sacerdos signifies Bishop who is there set parallel to Aaron in lege primus Sacerdos the first Priest in the law Sect. 9 Many other evidences might be produced out of those and after times as in the Councel of Taurinum speaking of Palladius A Triferio sacerdote fuerat mulctatus he was punished by Triferius who that he was a Bishop if it were doubted would appear by the acts of that Councel and particularly by his excommunicating Exuperantius a Presbyter Can. 4. which sure none but a Summus Sacerdos a High Priest or Bishop could doe Sect. 10 But there can be no need of more proofs in this matter and if there were now any more doubt that the Bishops were the confest successors of the Apostles in this Priviledge or Prerogative that one Canon of the Apostles might satisfie it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let not the Presbyters or Deacons do any thing without the consent of the Bishop for he hath the people of the Lord intrusted to him and shall one day be required an account of their souls which besides that it is evidenced to belong to this power of the Keyes by the usefulnesse of that to the discharging the trust about souls appears further by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prohibiting of Presbyters to do any thing without him Sect. 11 A saying which whatsoever is thought of it is the voice of the first Antiquity Ignatius must begin the number in Epist ad Trall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is necessary that whatever ye do ye do nothing without the Bishop And if because it follows immediately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obey the Presbyters as the Apostles it be conceived that that precept belongs to the people onely and not to the Presbyters it will then be easily replyed that to the whole matter the same Ignatius in Epist ad Magn. hath given it in a latitude which had prevented this scruple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the Lord Christ doth nothing without the Father so you also without the Bishop You whether Presbyter or Deacon or Laick Once more in Epist ad Smyrn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man without the Bishop do any of those things which belong unto the Church And the Councel of Laodicea hath almost in Ignatius's words commanded the same Can. 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Presbyters must do nothing without the consent of the Bishop and many more acts and Canons might be produced to the same purpose And if against all these this exception be made that by the Sect. 12 force of such Rules not only the power of the Keyes but also all other power belonging to the Church is appropriated to Bishops to this the Answer as it will be easie so it will tend much to the clearing and serve for the shutting up of this whole matter That indeed there is great truth in the objection that all power in all matters Ecclesiastical did primarily belong to the Bishop and no others even Presbyters themselves but as it was by the Bishop communicated to them not only by that first act of Ordination in giving them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or first power but also by a second act necessary to give them that other power to use or exercise that power when they have it This is the plain sense of the Canon of the Councel of Arles Sect. 13 Can. 19. nec Presbyteris civitatis sine Episcopi praecepto amplius aliquid imperare vel sine authoritate literarum ejus in unaquaque Parochia aliquid agere The Presbyters of any City must not command any thing without the precept of the Bishop nor do any thing in any Parish without authority of the Bishops letters licensing them to do it Thus I say it is not only for the power of the Keyes but even for the Ignatius's saying last produced in Epist ad Smyrn is by him thus in larged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let that Eucharist be reputed firm or rightly celebrated which is done by the Bishop or by him to whom he shall give leave and for Baptisme and that together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not lawfull without the Bishop i. e. without his leave either to baptize or administer the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when he shall think fit according to Gods pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all that you do may be safe and firme It seems the consent of the Bishop was thought necessary to make it safe for any Presbyter to doe any Ecclesiastical act or to give validity to it when 't was done by him So Tertull. de cor mil. Non de aliorum quà m de praesidentium manu Eucharistiam sumimus We receive the Eucharist from none but the Presidents or Governors They are all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Just Mart. Apol. 2. to whom that whole businesse is there remitted So again Tertul. de bapt Dandi baptismum jus habet Summus Sacerdos qui est Episcopus dehinc Presbyteri Diaconi non tamen sine Episcopi authoritate propter Ecclesiae
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
other sense among Christians then that of a meeting together in a Town hall upon no other way of probation but that the Hebrew words answerable to that are by the Talmudists yea even in the Scripture of the Old Testament taken in this sense this would be a little strange the matter of fact being most evident to the contrary and it being most prompt and proper that words used either among the Greeks or Hebrewes in forinsecal senses may be bent by Christian Writers to a sacred Sect. 67 So in like manner the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is acknowledged is answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Jewes and that word denoted among them some offices which if they may in any respect be counted Ecclesiastical are yet very distant from the Christian use of it such was that of the Messengers sent out to demand and bring in the dues to the Temple which cannot without the helpe of accommodation be applyed to the Christian acception of the word and such againe was the proxy in contracting or marrying two persons for he was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Apostolus also an intercessor or internunce betwixt them which as a sponsor undertook for one to the other the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as Samson had Judg. 14.20 i. e. in Varinus his definition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom he saith that when the Bridegroome himselfe must not goe into the Fathers house viz. in a second marriage such as that was of God with the Gentiles who had before espoused the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee sends one of his friends To which mâ—tion of the word according to one punctation of the place the Apostle may seem to referre 2 Cor. 11.2 when he expresses his Apostleship by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have espoused you to one husband according to that sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowledged by Julius Pollux 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sponsor all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie the interceding or mediating a marriage all one with that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used by St. Paul agreeable to which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Pollux further extended to the mediators of any kinde of league 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then according to that notion also is the Apostles pacifick office praying and beseeching us in Christs stead to be reconciled to God all which are very convenient accommodations but farre from requiring the Christian word to the very kinde of sense that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did import So againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops in the Christian Church doe in Sect. 68 respect of their office particularly that of imposition of hands peculiar to them above the Presbyters even in St. Jeromes confession referre to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Princeps Synedrii who imposed hands upon those that were elected into the Sanhedrim but in respect of the name they referre to the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Jewes and accordingly the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both 1 Mac. 1.53 and in Josephus set to signifie them that are set over any publike businesse the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that set men a worke and require an account of the performance and yet are by way of accommodation brought both in the New Testament and in all Sacred Writers since to signifie an office parallel to this but purely Ecclesiastick So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though in the Old Testament Sect. 69 it belong properly to the Elders of the people either in a common notion or as members of their Sanhedrim not any body or single persons peculiarly Ecclesiasticke though by the way 't is most cleare that the high Priests were not onely of that number part of their Sanhedrim or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also the chiefe of them and therefore in the New Testament the mention of the high Priests and Elders comes oft together in point of judicature and the businesse of that Court being all kinde of affaires Civil as well as Ecclesiasticke it was most reasonable that some persons of both conditions should be intrusted with them and there being so no wonder that there was no other Court or Tribunal meerly Ecclesiastical yet doth it unquestionably belong both in many places of the New Testament and in the constant acception of primitive and after-writers to an order of Ecclesiasticks as is most apparent both by Clemens and Ignatius and is confest by them which assert the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Bishops and Presbyters which makes it not very reasonable to consent to the way of arguing twice used by that learned Writer who from the Talmudical writings of the Creation of the Jewish Elders would conclude how little or how nothing there is in the Creation of a Presbyter among Christians more then of a Doctor of Law c. But this by the way Sect. 70 Lastly so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deacons in the Christian Church are directly parallel to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the Synagogue called by Epiphanius by a light inflexion or change of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or treasurers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Josephus which I wonder a learned man should carpe at onely upon this exception because it was not proved they were in synagogis praefecti ut ministrarent mensis when 't is cleare that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Acts noting first the ministring to them in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that common table for the poore and rich doth in universum signifie providing for the poore and that is as clearly parallel to the office of those treasurers among the Jewes as if they had literally in the Synagogue served tables Sect. 71 I should now proceed to my third proposal the phrases which are purely Christian but that I conceive it not unfit to take notice of one difficulty which wee have not yet mentioned nor shall have occasion to mention among the phrases purely Christian and to give some account of that in this place And it is to examine what was the condition 1. Of Heathens 2. Of Samaritans 3. Of those that are called Sinners 4. Of Publicans among the Jewes being tempted to that if it be an extravagance by another Parenthesis in a learned Authour before mentioned For Gentiles they were of three sorts either 1. Proselytes Sect. 72 of justice who were circumcised and undertook their whole law and these were allowed to live among them to enjoy all liberty and priviledges that any Jew did differing from them in nothing but their Gentile-birth Secondly Proselytes of the Gates which were converted so far by them as to receive the precepts of the sonnes
the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have now written vers 11. will enforce for so in 3 4 and 5. verses we read I verily as absent in body but present in spirit have judged already as though I were present concerning him that hath done this deed in the name of our Lord Jesus Christ when you and my spirit are gathered together with the power of the Lord Jesus Christ to deliver such an one unto Satan c. The Apostle though absent yet having an Apostolick ruling power or jurisdiction over them passeth censure as formally as if he had been amongst them upon that fornicator or incestuous person and by that spirit or power of his whereby he was present in their Assemblies doth therein pronounce this censure of excommunication or delivering up to Satan against him that by this means he may reduce that notorious offender that is the importance of those 3. verses and that others be not tainted by his example verse 6. c. And then verse 9. having a little digrest v. 7 8. he resumes his matter again and saith it over briefly in another phrase with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. this then was it I wrote to you in or by Epistle because I was not present that you should not company with such By which it appears that the delivering a man to Satan and the commanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one or one but a light addition to or variation from the other all other men being so far concern'd in such a ones being so delivered as not to company with him yet that not so much as men now a daies think lest they should be polluted by him i. e. by that act of communion with him as under the Law by touching an unclean thing as to help discipline him that the insensate sinner may see himself left alone to no society but Satans avoided abandoned by all and so be brought to a sense of his detestable dangerous condition and others kept from thinking his actions exemplary or fit to be imitated by them And therefore though this discipline be not used upon sinners cut of the Church ver 12. for they will not be wrought on by the Christians abandoning their company yet saith St. Paul vers 11. with a professor of Christianity one that lives in the Church and yet is guilty of this sin or the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so I conceive the words must be joyned all betwixt being in a Parenthesis neither to company nor eat with him in stead of which 2 Thes 3.14 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply onely with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it seems is a preparative to it set a mark or brand upon him and doe not company with him which in either place whether it belong onely to exclusion from communion in sacris or be to be extended to interdiction of ordinary civil society I professe my self not over-confident For the former onely this may be said 1 That although the sound of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially as we render it no not to eat seem to contain the latter also yet perhaps the aequipollence of that other phrase delivering to Satan may restrain it to the former 2. Because the interdiction of conversing or eating with Christian offenders might now at least make it necessary for a man to go out of the world as wâ—ll as the interdict of heathen-fornicators company would have done then 3. Because the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the close of the Chapter is set to expresse the former censure is by the Canons of the Councels solemnly applyed to these Ecclesiasticall censures suspension either from the Church or from office in it And yet on the other side the Jews were so severe to some Sect. 89 as to deem it unlawfull either to eat or familiarly to converse with them as Samaritans Publicans heathens and sinners so call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. notorious sinners and a notable evidence and example of that practice of theirs we have in the 3. book of Maccabees where speaking of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deserters or those that fell off to any notorious breach of their law the author saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they did expresse a detestation of them judging them as enemies of the Nation and denyed them the civility of common converse or good usage al friendly entertainments c. and the same is called after in that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a separating from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it be read corruptly and without sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aversation and exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they appeared enemies to them and even the Jewish nidui or first degree of excommunication being a remotion ad 4. passus not suffering any man to come within four paces of him that was so censured was an interdiction of familiar conversation or eating with him And therfore perhaps some of that their discipline may be here imitated and retained but then again for the former opinion Christ by his contrary practice seemed to dislike that custome of theirs and though he brought excommunication into the Church or in sacris 't is not necessary he should continue that other that extended to civil commerce and therefore still perhaps may not Sect. 90 The best decision perhaps wil be that this censure ordinarily belongs only to society in Sacris but yet sometimes the state of affairs so requiring and when some other defect may be so supplyed The Governours may proceed to the second interdict that no man shal talk familiarly or entertain or eat with them that all men shall avoid their company discountenance them and not so much as say God speed allow them ordinary Christian civility by this means to besiege and starve them up and so if possible humble and reduce them To which purpose it is observable what the learned and judicious Hugo Grotius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath noted concerning this matter that in a Christian Church where either through the recentnesse of their plantation communes conventus non sunt there are no constant common assemblies of the Christians in it or wherupon the same occasion there is no settled Government in the hands of a Bishop and assistent Presbyters or where the Church is torn asunder by Schismes as in Corinth when this first Epistle was written chap. 11.18 whence it follows v. 31. That judgments or censures were neglected and upon that neglect diseases and deaths among them I would I could not say among us also whereas at the writing of the second Epistle the discipline together with a quiet judicature was restored 2 Cor. 2.6 there in stead of exclusion from communion in sacris that other interdict of private commerce or avoyding of private familiarity hath been thought useful by the Apostle To this you may apply Rom. 16.17 where the Apostle beseeches them to mark and
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
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
is exclusio à societate communione fidelium an exclusion from the society of beleevers A second mistake besides that which is consequent to the former a new definition of it by only Sacramentorum interdictio Interdiction of or exclusion from the Sacraments which should more unlimitedly have been Sacrorum from holy things that Sacramentorum is put in the plurall number which must needs be either not like a Divine or not like a Protestant for if it note Baptisme as well as the Lords Supper then 't is not like a Divine for no Divine would say that Excommunication is an Interdiction of Baptisme for till they are once baptized they are out of the Church are not capable of Excommunication and when they are once baptized though they were not excommunicate they should be baptized no more But if by that plurall he mean any other Sacraments besides these two that is not like a Protestant for such acknowledge no more Having mention'd these two mistakes I shall not add a third that in this interdiction the persons to whom this cognizance belongs are not rightly named because though it be true that they are not yet the men against whom he wrote were of that opinion and I am a little perswaded that if it had been an Episcopall audience that should have had this cognizance he had never written this book nor been put upon those arts to evacuate the Church-censures One thing only I may have leasure to commend in that Thesis that he defines Excommunication by publica solennis interdictio a publick solemne Interdiction praeeunte cognitione I suppose he means legitimâ with a legall cognizance preceding it and shall add that they quite deform the Primitive Institution who deny the Sacrament to whole Congregations at once without any charge laid to all or any part of them save only that they are a mixt Congregation wherein there are some evil men which yet is not legally proved neither and they also who deny it to particular men sufficiently catechised without any publick cognizance of their crime or processe of admonition first and second or that design that exclusion to any other end then ut peccantes resipiscant the reducing sinners to repentance and therefore no small petty trifle is a sufficient matter for this but contumacious continuing in some scandalous sin after admonitions from which when they return again by a sincere aâ—proved repentance they are to be absolved Sect. 46 Th. 9. is the proposing of the question in the termes wherein it is to be handled wherein I shal only interpose for perspicuity sake that the phrase an removendus sit may have a little ambiguity in it for perhaps it may though lesse properly be set to signifie this Whether it be lawfull to remove such an one for if it be but so then he that pretends to write against excommunication and to pretend it unlawfull will be sufficiently concluded and then I answer that for any but for the Governor of the Church to whom the cognizance of his ill life belongs and who hath had a legal cognizance of it and proceeded legally by the severall degrees of Ecclesiastical processe against him it is not lawfull but for the Bishop or Praefect or lawfull Governour succeeding to that power which Christ gave his Apostles with the Keyes of the Kingdome of heaven it is lawfull and by the commission of Ego dabo and afterwards ego mitto they are sufficiently authorized to do this and upon this issue if this be it we will joyn most willingly But then secondly the An sit removendus may perhaps and to that the words more incline denote a necessity of doing it and then the question will be whether he must be removed To which I then answer that there lies not any such necessity on this as arises from any pollution that will accrue to others that communicate with him if he be not prohibited any further then the example of his sin and the impunity may extend and this the Fathers maintained against the Novaâ—ians Nor thirdly any necessity lying on the Minister that administers for he having admonished according to our Church Orders in our Liturgy every such sinner to go home and repent and not to approach to that table is in charity to believe being not able to search the heart that he that after that so comes is a true penitent Only if in prudence he think it unlikely and therefore out of care to a poor mans soul and for the preventing of the sin of unworthy receiving he think fit to admonish him more privately or particularly to that end or to do any thing else which in prudence may contribute to it this is but his duty to an erring brother and when that is done any farther emergent guilt lies upon the receiver and he is not in case of the mans unworthy receiving partaker of that sin All the necessity then that is in this matter lies first upon the Sect. 47 receiver himself that he be wary that he come not till he be prepared and that belongs not to our present consideraton and upon the Bishops or Governours of the Church that when charity to souls requires it of them they fail not thus to proceed that when mercy and friendly admonitions prevail not they then take in severity the Apostles rod in the season for a rod in stead of his Spirit of mercy and meeknesse and to that end be watchfull over the flock that they fall not into such dangers and infections by their neglect or mercifulnesse Sect. 48 As for the qualifying of the persons of whom this question is ask'd I shall not differ with the Proposer but resolve as anon we shall shew that he that is thus may and ought in the sense that I mention be thus dealt with and we shall joyn issue with him for the precept and examples of Scripture commanding and teaching us to do so Sect. 49 And having now as I conceive so easie a task before me and such an army of seconds on my side the consent and practise of the whole Christian world for 1500 years against one single combetant walking in a melancholy posture by himself till after so many years the concurrence of some accidentall conceived conveniences have at last helpt him to some company And him again not very much used to the weapon I mean Divinity which he hath undertaken to trust to and beside having an advantage against him which he did not foresee we of this Church being not the men against whom his reasons were framed and so not so like to be prest by them the arguments designed against Beza and his Presbyterians being utterly unconcludent against us I must confesse my self to be under a temptation to make use of the present advantage and to prosecute this triall to the uttermost but I must in justice consider what a chasme and rent it would make in this discourse what an unweildy bulk it would
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
latter ages have been more favourable to the guiltiest sons of the Church then the most mercifull of the first ages had learned to be even those very Councils that condemn'd the severity of Novatus and the Cathari are able to testifie I will give you but an hint or two out of the Canons of the Council of Nice before quoted against Novatus Can. 11. the Council speaking of them that fell in the time of Licinius his Tyranny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any violence or plundring or danger of either the censure is upon true and unfained repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Three years shall they continue among the Audients i. e. saith Zonaras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stand without the Church in the Porch so long and onely partake in hearing the holy Scriptures Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. saith Zonaras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for the space of seven years more they have leave to be admitted within the Church but to be behind a pillar near the doore and go out with the Catechumeni Ten years already you see and yet farther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two years shall they joyn in prayer with the people but without the oblation i. e. saith Zonaras they shall not yet be vouchsafed the participation of the holy things till these two years be over This approbation of their repentance cost them it seems no lesse then 12. years But then the same Council speaking of others that having Sect. 21 made some profession of Christian valour like dogs returned to their vomit again Can 12. resolves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afâ—er the three years in the porch among the audients they must be ten years at the pillar the seven years it seems are improved into ten and t is probable the two years of communicating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still behinde and so the probation fifteen years long Oneâ—y the Bishop had power left him of the remitting of this Sect. 22 severity if he saw them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by humility and tears and patience and almsdeeâ—s demonstrate their conversion to be sincere not fained And so Alcimus to Victorius the Bishop Authoritatis vestrae est errantium compunctione perspectâ severitatis ordinem temporare 'T is the part of your authority when you perceive the compunction of those that have sinned to temper the order of severity i. e. to receive him earlier into the Church Epist 16. That which might be added in this point out of the ancient Sect. 23 Canons would be endlesse to relate he that would see a particular description of the several degrees of these penitents may have it very clearly set down in Zozomens History l. 7. c. 17. and I shall not so much as enquire what grounds our latter ages have had to remit so much of the ancient discipline till at length it be crumbled and moultred away into a nothing or a meer formality what is amisse in it I beseech God may be reform'd I shall only add to this Chapter that there have beeen in the Sect. 24 practice of the Church I say not grounded in those Texts of the Gospel two sorts of binding One temporary or penitential when the person confesses himself penitent and desires the Absolution of the Church at least when there is hope of repentance in which case the custome hath been to impose for some set time the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such works as are agreeable to that repentance and proportioned to the former sin not to absolve til what is imposed be performed This the Nicene Fathers expresse by this style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whose penance the time is defined and the season set Zonaras by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the space determined for the penance of those that had faln And Alcimus by propositis observationibus interim ab Ecclesiâ sequestrari to be appointed some observances and in the mean time to be sequestred from the Church notae excommunicationis indictio donec publicâ poenitentiae professione desuescant setting a mark answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Saint Paul of excommunication upon him till by publique profession of repentance he disuse his former course a kinde of Niddui or temporary remotion The second absolute sine praefinito tempore without any certain definition of time When men are refractory and give no hope of amendment and that is a kind of Alcimus's irrevocable anathema the binding over for ever perennis excommunicatio Turon Concil 2. c. 20. Paris Conc. 3. can 5. or usque ad reformationem for ever if they reform not The former of these is sometimes but not alwayes an exclusion or abscission from the Church but somtimes on the other side a command to frequent the prayers of the Church or the Sacrament every Lords day for such a space hath been the penance or discipline nor consequently is it a binding that man so that his sin is not yet pardoned on earth but t is designed for other uses for satisfaction to the Churches edification c. But they of the second sort are truly under that band and cut off from the communion of the Church and by no means admitted to the services of it CAP. VI. THere is but one enquiry now behind i. e. what is the real Sect. 1 effect of binding and loosing or what conjunction it hath with binding and loosing in heaven Which though it be the weightiest consideration of all the four yet shall I have occasion to say least to it and indeed only this That a censure of the Church is a venerable thing not only casting a Christian out of the Church wherein he is appointed to seek salvation and of which as long as he is thought unworthy he is uncapable of heaven but withall a superaddition to the band in heaven by which that sin is made indissoluble before God tilâ— it be absolved on earth or that absolution duly sought from the Church Christ having affirmed of him that in this case his sins shall not be pardoned there as on the other side that being by repentance return'd to that capacity heaven shall return again to be his portion and that pardon by the promise of Christ become due to him The plain reason of it is The denunciation is irreversible and Sect. 2 indispensably universal Except you repent you shall all perish and the promise as infallible and immutable He that confesseth and forsaketh shall have mercy Now the binding if it be as it should be clave non errante supposeth the man impenitent and refractory and so to continue till he use means to return to the peace of the Church again and then without controversie whosoever is so bound on earth cast out of the Church for an impenitent and refractorie and continuing so is bound in heaven cast out from all title to that by God also To which purpose is that known ancient passage in Tertullians Apol. speaking of these censures Judicatur cum