others he resolves this to consist in this onely ut pro authoritate muneris quod tanquam Christi ligatus sustinebat aliis quidem nempe omnibus in Christum credentibus atque ex animo ei obtemperantibus remissionem peccatorum ipsius nomine offerret aliis verò poenas sempiternas denunciaret That by authority of that office which he sustains as an Embassador of Christ he should offer in his Name remission of sins to some to wit to all that believe in Christ and cordially obey him but denounce unto others eternall punishments So that in effect the power of binding and loosing should be onely the power of offering remission of sins to penitents that is preaching the Gospel and no more Sect. 26 This magisterial affirmation having no tender or offer of proof annext to it will need no long stay to consider it what ever is in it of poyson or danger will easily be dispell'd by an antidote which the very same shop in another box will yield us and that is another very distant interpretation of that power of binding and loosing c. 15. of that book how faln from the same pen of him that had before said in eo tantum fuisse constitutam ut remissionem offerret c. that it consisted onely in the offering of remission c. or by what means reconcilable with that sense I will not go about to conjecture where affirming the power of exterminating impious Christians to be intrusted to the Church he proves it 1. from the words of St. Paul about the excommunicating the incestuous Corinthian then from this that Christ speaking of the contumacious trespasser refusing to obey the Church and thereupon commanding him to be accounted as a heathen and a publican in coelo ratum esse dicit quicquid Ecclesia in terris ligat aut solvit affirms that to be ratified in heaven whatsoever it is the Church on earth bindes or looses i. e. quoscunque vel à fidelium commercio segregat vel in eorum numerum reponit whomsever the Church separates from the commerce of the faithfull or restores to the number of them where I conceive it apparent unlesse some very close sophisme lye hid under plain words that binding signifies disterminating excommunicating segregating from the commerce of the faithfull which I willingly embrace as the concession of that man and the sense of his fellows very fit to be confronted to his former negation especially being backt as it is with a conjecture of his which I have long thought to be most probable that St. Paul forbidding Timothy to lay hands suddenly on any man 1 Tim. 5.22 lest he partake of other mens sins refers to the reception of penitents that had been formerly excommunicate For such he truly saith were wont to be received into the Church again by imposition of hands Evidences of that custome he brings from the narrations of Sect. 27 Victor about the Vandalick persecution l. 2. Qui nobis poenitentiae manus collaturi sunt reconciliationis indulgentiam obstrictos peccato peccatorum vinculis soluturi Who confer on us the hands of penitence and favour of reconciliation loosing from the bands of sinnes those which are bound by sin Where the poenitentiae manus the hands of penitence and loosing from bands of sin belong to those which were bound but now are reconciled and the like from the 5th Canon of the Councell of Carthage dist 50. Presbyteris ac Diaconis si quando de gravi aliquâ culpâ convicti à ministerio remoti fuissent manus non imponerentur ut poenitentibus vel aliis ex fidelium laicis That Presbyters and Deacons when upon conviction of any grievous fault they are removed from the Ministry should not have imposition of hands as penitents c. and out of Fulgentius Ep. 1. de conjug Illâ aegrotâ acceptâ manus impositione poenitentiam secundum morem quem habet Christiana religio peregit she performed her penance by receiving imposition of hands according to the manner observed in the Christian Religion To these you may add that of Alcimus Ep. 24. Manus impositionem adhibete converso ab haeresi They that were recover'd from heresie were to have imposition of hands a signe of absolution Interdictâ nominis ejus in posterum si ex corde convertitur mentione and his name no longer to be mention'd in the bedrole of the hereticks And the Author contra Praedestin l. 3. Non ausi sunt Ecclesiarum Pontifices manum imponere poenitenti nisi confessionem voluntariam ostendenti The Bishops durst not impose hands on the penitent unlesse he exprest a voluntary confession and many the like And in the Chron. of Jo. Gerundens speaking of the Arrians Synod of Toledo congregated by Leovigildus one of the Canons is De Romanâ religione ad nostram Catholicam fidem venientes non debere baptizari sed tantummodo per manus impositionem communionis perceptionem ablui They which came over to them from that which they counted heresie should only have imposition of hands c. and not baptism anew and many other passages there are of that kind This is a very probable interpretation as antient as S. Cyprian and may by the way farther be attested not only by the analogy between absolution and healing diseases of which Imposition was the ceremony but also by the context it self where v. 19. is set down the proceeding by way of Censure against a Presbyter and the publike checking of sinners v. 20. a charge to do all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 21. without prejudging and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing by favour or inclination and then immediately follows lay hands on no man suddenly Absolution very properly annext to Censures and I conceive a caution that by knowing mens sinnes he be not brought to partake with them but that he keep himself unpolluted in the remainder of that verse upon which the 23. verse may follow pertinently though as in a parenthesis that Timothy may drink a little wine for his health and not incurre that danger of partaking of other mens sinnes and then v. 24. a rule of direction for that whole matter that as some mens sins are conspicuous before-hand and so bring them per modum meriti praecedentis by way of precedent merit to censure and in some other men the sins follow after censure also as when there is no reformation upon censures in which case there must be no absolution so in like manner also mens good works in case they do reform upon censure are or must be manifest before absolution and therefore the antient Canons require the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good works or almes-deeds in the penitent to prepare for absolution and those that are not so i. e. their not bringing forth such worthy fruits of repentance cannot be concealed and so by that means Timothy may discern who are fit to be absolved who not and so all the context clearly belongs to this matter
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 〈◊〉 〈◊〉
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
magno pondere ut apud certos de Dei conspectu Summumque futuri judicii praejudicium est si quis ita deliquerit ut à communicatione orationis conventus omnis sancti commercii relegetur c. 39. The judgements of the Church are exercised with great weight as being among them that are certainly resolved that they are in the sight of God And it is but a preparative pronouncing or passing of the future judgement if any man offend so highly that he be banish't from communication or partaking of prayer of Church-meetings and all holy commerce Sect. 3 But on the other side he that upon his repentance and approbation of that to be sincere is clave non errante still let into the Church again is ipso facto supposed to have right and by his absolution that right sealed to him visibly and Christs promise particular for it to heaven Sect. 4 Now if it be demanded Whether a true repentant sinner once bound by the Church be not presently loosed in heaven i. e. pardoned and forgiven at the first minute of his repentance without or before he receive absolution from the Church I answer that in case of publique or scandalous crimes the reformation must be publique and notorious also And to that purpose confession and satisfaction before the congregation and him that bound i. e. the Governour of the Church to repair the injury done to the former by the ill example and to testifie the sincerity of the repentance to the latter is necessarily requir'd to the approving of this repentance even to God without which non remittetur peccatum there is no more possibility of loosing in Heaven then hope of absolution on earth But on the sincere performance of this as there is no doubt but God will have mercy will loose in Heaven will justifie and pardon that such a penitent sinner so is the Church-ruler on earth bound to loose him here below to restore him to the Church also as soon as by his submission to his penance he approves himselfe to him to be such and though 't is possible he may be sincerely penitent in Gods sight before he appear so to the Church yet is he obliged to seek thus to approve himself to the Church if his case have come under her cognizance or in case he desire to have any of that assurance which is to be had from the Church or by title to the promise in those texts Sect. 5 And yet this exercise of the keyes is not to be conceived so absolutely necessary that none can be damned without that seal of damnation or binding or non-forgivenesse nor again that none can be saved or forgiven without the seal of remission For sure the neglect of the Bishop in the first case his not-performing his office of excision is no way able to rescue the impenitent from the eternal guilt and punishment of his sins but rather a means to leave him remedilesse unto it his binding being indeed such a remedy if it be made use of and the bare want of the remission or absolution so it be joyned with readiness to perform all that is preparative to it and an hearty desire to be partaker of it is in the merciful gracious court of Gods audience sure to be accepted when there is no space or room for more For the words of Christ whatsoever you shall bind c. though they be universal binding all in Heaven that are bound on earth yet are they not exclusive so as none shall be bound in Heaven but such as are bound on Earth or in the Church below Nor on the other side whatsoever you shall loose on Earth shall be loosed in Heaven 'T is Whatsoever ye that I but not Whatsoever not ye that I and consequently this double affirmation of Christ may be perfectly true Whosoever stands bound here stands bound there and whosoever are absolved here are absolved there and yet for all that are many bound in Heaven which are not bound in the Church loosed in Heaven which are not absolved by the Church And if the phrase used in Saint John whatsoever ye retained it is retained seem to any to have an exclusive sense thus that what we absolve not here we do retain and consequently that whom we absolve not God will not absolve I answer that this is a mistake arising from the equivocalnesse of the word retain which in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we shewed signifies no more in this place then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or binding in the other Gospels in which because that intimates not any exclusive power neither will it be reasonable that this shall And so much for the fourth particular also To which before we part from it it will not perhaps be unseasonable though I hope I shall not be obliged to justifie the truth of the relations to annex a passage or two out of the latter stories of the Greek Church believed generally by them mentioned on affirmation of particular knowledge by some which have come from them to this place lived amongst us which will acquaint us with the awe and signifie the opinion which it seems they have of the real efficacie of these censures of the Church It is related saith Crucius in Turco-graecia in the Constantinopolitan histories that the Sultan Mahomet among other things concerning the Christian Religion asked the Patriarch Maxims 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning Excommunication of which he had heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That if the high Priests and Priests of the Christians should excommunicate any person upon just cause the body of that man dissolves not into the earth but remains entire and whole and when the sepulchre of any such is opened they appear like drums or timbrels and black i. e. the body swell'd but whole and withal much discoloured And that upon absolution the body is dissolved to dust In the truth of which tradition the Sultan desired to be confirmed by the Patriarch who upon search made found saith he that a certain loose woman having defamed a former Patriarch Genadius Scholarius was by him excommunicate and so dyed Her Sepulchre Maximus caused to be opened and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the wonders of God saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She was found as she was at the time of her buriall only swellâ—a and black This saith he was certified to the Sultan who sent some of his Nobles to view it which they did with admiration and caused the corps to be sealed up in a Coffin with the Imperial Seal and returned at a set day Then the Patriarch opened it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 officiated and read the prayer of absolution Whereupon the joynts of her hands and feet were immediately loosed They sealed it up again and returning after three dayes found all turn'd to dust This they reported to the Sultan who wondred and was astonished and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That this Religion
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 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
1.20 answerable to Cherem among the Jews so far as belonged to the society in sacris a turning the blasphemer out of the Church of Christ This was the frequent stile of excommunication because it was the depriving the man of those every-day means which are in Christianity afforded as ordinarily usefull to eject Satan and the power of his Kingdom out of the heart Such are 1. The Prayers of the Church 2. The publick use of the Word or Doctrine of Christianity for so he that is under Gherem nec docet nec docetur neither teacheth nor are taught and in the ancient Christian Church it appears they were excluded from that upon repentance received for the first three years among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or hearers in the porch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Zonaras which being the first degree of their return to communion argues that before they were excluded from it and thirdly the Sacrament of the Lords Supper in which respect scandalous sinners are by S. Jude call'd spots in their feasts or agapae which being annext to the Lords Supper denoted the whole action i. e. unfit as blemished sacrifices to be received there The use of which means being in the oeconomy of the Gospel designed to so much advantage to the Soule for the casting Satan out of it consequently the banishing from or depriving of the use of those means is properly stiled the delivering to Satan though in Gods gracious disposal of all things that be dâ—signed by him also to the same gracious end to cast Satan out of him on whom nothing else can be able to work Sect. 77 But then secondly it was so call'd because in the Apostles times a sad consequent there was of this tradition or excommunication proportionable to the dirae or execrations in the Jewish cherem which say they rarò effectu carebant seldome wanted the effect to wit corporal power and possession and inflictions of Satan on those who were delivered up to him as to a lictor or carnifex in like manner as we read befell Saul after his defection from God when the evill spirit came upon him 1 Sam. 16. vers 14. For it must be remembred that about Christs time and a little Sect. 78 after the devil was permitted to have such a ranging unlimited power that he did ordinarily obtain leave to tyrannize over the bodies of mortal men laying all kinds of diseases upon them as indeed there is scarce any kind of disease but some resemblance of it you may finde in some or other of those described in the Gospel which is somtimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satans buffeting 2 Cor. 12.7 sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 racking or tormenting as of the Paralytick Mat. 8.6 grievously tormented and so Mat. 4. v. 24. that condition of men is described by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it taken with divers diseases and torments the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used ordinarily for those that are possest with devils and so here of those consequents of such possessions and therefore follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and possest with devils And sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind as Luk. 11.13 in the story of the woman which had the spirit of infirmity vers 11. i. e. a devil or evil spirit that inflicted a strange infirmity or disease upon her 18. years bowing her together that she was not able to look up 'T is said of her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Satan had bound her ver 16. and the curing her is called loosing her from her infirmity ver 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from her bond ver 16. agreeable to the phrase of binding and loosing in this businesse Mat. 16.19 18.10 Hence it is that the Apostles delivering to satan is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 5.5 to the destruction of the flesh i. e. by way of pain or disease a speciall part of Apostolical discipline Thus in Ignatius Epistle to the Romans we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the punishment of the devil which I conceive in that place must belong onely to temporal inflictions because he wishes it were upon himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may by that means obtain or come to Christ of which eternal would deprive him and perhaps S. Pauls wish extended no farther Rom. 9. then to be thus excommunicate from the Church of Christ and to be under those temporal evils that attended it which was an exuberance of love also to his brethren Sect. 79 The summe of what hath been spoken on this point is That as amongst the ancient heathen Romans there was banishment and interdictio ignis aquae offenders were interdicted the necessaries of life and as in Iosephus the Esseni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. cast out from their congregation such as are taken in notorious offences and they that are thus cast out come many times to miserable deaths consumed with hunger c. or as Heliodorus 2 Mac. 3. in his sacrilegious enterprise was scourged by two Angels in the shape of young men v. 26. and hardly came off with life So the Apostolical Excommunication or Anathema was attended with these adversaries of life diseases pains grievous torments to lay a necessity on them of returning or being reformed by that means And this I conceive is the rod which the Apostle mentions 1 Cor. 4.21 the power of inflicting death as on Ananias or diseases blindnesse on Elymas and the like the Heb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rod being Isa 10.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plague all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 3.10 and so very capable in that place of this interpretation by the matter of the choice there proposed to the Corinthians most fitly applied to it Sect. 80 This have I said and might adde a great deal more to illustrate this one phrase of delivering to Satan and in it that Apostolical censure of excommunication and its attendant corporal inflictions of diseases and pains Sect. 81 To all which methinks Cains condition described Gen. 4. is very applyable by way of accommodation at least ver 14. Behold thou hast driven me out from the face of the earth answerable to v. 11. Thou art cursed from the earth theor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anathema to which the cursing there is answerable being a species of excommunication higher then Niddui or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even a driving or casting out the English of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before mentioned Luk. 6.22 i. e. either from the Church as anon you shall see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie or which is all one from that part of the earth where Adam and his other children dwelt as the sole Church then existent and thereupon immediatly it follows and from thy face shal I be hid Gods face typically noting the Church where God had alwayes a peculiar
Christs own Logick convincing and demonstrative that he had power to forgive sins on earth for though in Mat. and Luke it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on earth either applyable to son of man or to the power of the son of man on earth as probably as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to forgive sins yet in the parallel place in Mar. 2.10 't is distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to forgive sins on earth which is not subject to that ambiguity i. e. to absolve in the Church because those diseases being consequent to Gods delivering up to Satan which is the Idea of the Churches binding the sinner must be first loosed i. e. his sin forgiven before he could be cured and therefore the phrase was critically exact and proper of the woman with the spirit of infirmity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be loosed from her bond to expresse the cure of that disease So Jam. 5.15 which if it strictly belong not may yet commodiously be applied to this matter you find together the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saving or recovering the sick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remission of his sins also yea and it is observable what S. Cyprian saith so many yeares after that baptisme the seale of pardon of sin freed those from evil spirits that were before troubled with them Whence sure it was that the Catechists that prepared Converts for baptisme are in the Canons of the Councils called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exorcists and if after baptisme they relapsed to sinning the evil spirit returned again by which 't is manifest saith he that the Devil in baptisme is turn'd out by the faith of the believer and his faith failing returns again Sect. 85 I shall only adde two things to this matter 1. That this may possibly be the original and occasion if not the pâ—ime importance of that phrase 1 Joh. 5.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sin unto death in which the faithful are not bound to pray for him that is guilty of it or in which case there is no promise that their prayers shall be heard i. e. a sin of such a nature as to which the delivering up to Satan the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs the committer of which though he might in general be pray'd for yet as long as he continued impenitent obdurate he was deprived of the prayers of the Church at least was fit to be excluded out of the Church where men prayed in common one for another as many as were present nay perhaps the Apostles having the power of discerning of spirits might possibly discern some man impenetrably obstinate and so irrecoverably gone and so give over all praying or interceding for him as on the other side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any man without that spirit of discerning see his brother sin a sin which is not unto death he shall ask or pray c. nay on the contrary pray for his excision in some cases as the after-Church judging though with an humane and so possibly fallible judgment of Julian the Apostate banisht him out of their prayers and rather prayed for his cutting off to which yet I make no doubt they would have given him a return if they should have discerned any probability of his return unto the faith The second thing which I shal add hereby way of appendage Sect. 86 is that from hence will appear the meaning of anathema maranatha 1 Cor. 16.22 which is as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord comes the third sort of the Jewish censures compacted or put together into one perhaps not to signifie in that place any peculiar kinde of censure among Christians instituted as some would think in these words against those that have committed the sin against the holy Ghost For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loveth not there will not properly signifie that sin nor indeed any other of which the Church can have cognizance loving or not loving being a secret of the heart til it break out into some actual virtue or sin then it puts off that title of the affection and is call'd by the name of the action but by way of accommodation to apply to the state of such a man the two last degrees of excommunication among the Jews the one noting total the other final irreversible excision and by that terrible representation as by a clap and a flash of thunder and lightning together to give a through sense of the danger of that state to set an amazing formidable mark or character upon those that love not the Lord Jesus whether they be hypocrites who whatsoever els they are are certainly no lovers of Christ at least not lovers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sincerity Ep. 6.24 or whether haters of him as al vicious persons are and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be is not alwayes a legal form of censure but either a Prophetick or Apostolical denunciation importing but this that the hypocrite or hater of Jesus Christ shall undoubtedly be damned By that which hath been said on occasion of this first phrase Sect. 87 of delivering to Satan wil appear distinctly wherein this power of binding in the first branch of it as peculiar to the Apostles from after ages consists peculiarly in the power of delivering up to corporal inflictions diseases c. The other phrases will express the matter as it is common to the Apostles times with all after ages the ecclesiasticall discipline not as it differs from but as 't is al one with the Apostolical devested only of that one consequent among them the corporal inflictions In this rank is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not spare 2 Cor. 13.2 explained Sect. 88 v. 10. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abscision and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sublition taking away or turning out of the Church for I conceive the ver is thus to be paraphrased These things I now being absent write to you that when I come I may not be forc'd to use acts of severity according to the power which is given to me for edification which I rather desire to make use of and not according to the power which was given to me for destruction or excision So again the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 5.9 the Apostles command of not communicating or associating with such It hath much troubled some scrupulous enquirers where or when it was that S. Paul had thus written unto them phansying it necessary to resolve that he had written some other Epistle to the Corinthians before this First But sure the beginning of the Chapter will lay this scruple for to that and not to any other farther off the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have written in this Epistle that you should not company c. doth belong and that
work none but he justifyng sinners except by way of consequent upon this promise of Gods but peculiarly the freeing the penitent from Ecclesiastical censures here below from that other farther obligation that arose from the Churches binding there will be no matter of doubt but as the Governour of the Church authoritatively by commission from Christ preacheth the Word administreth Sacraments and inflicts censures so he may authoritatively too absolve on earth free from punishments in the Church inflicted on sinners without any necessity of interposing or medling save only indirectly or as I said by way of consequence with that which is due from God to them in another world to which purpose 't is ordinarily observable in the Canons of the Councels that à pace Ecclesiae arceri being driven from the peace of the Church is the expression of being excommunicated and pacem dari is to be received into communion again In other places we find both together communio pacis communion of peace all noting that which excommunication deprived them of to be the peace or favour or pardon of the Church peculiarly and not Gods peace or pardon or favour directly but either by supposing the person fit to be so dealt with to be formerly deprived by God of that or by way of consequence accidentally more surely fastning him under Gods disfavour if this wrought not on him the good desired effect of reformation To all which by way of Corollary I shall adde that the bare Sect. 106 binding of the Church abstracted from our contempt of and perverse standing out against it cannot damn any which is not otherwise and if he were not thus bound in a damnable estate that is hath not any real influence on his damnation save only to bind him farther to it in case he doth not submit to it distinct from that which proceeds from his sin upon which he is bound and from his refractarinesse continued in in despight of this censure which no doubt may make his case more highly dangerous as the Word is the savour of death to them that beleeve not but is rather a means tending as it is designed to the saving of him as in the next Chapter shall appear On the other side loosing on earth or the absolution of the Sect. 107 Church shall not free any impenitent unreformed sinner in foro coeli i. e. obtain pardon for any that is not contrite much lesse turn attrition into contrition as the Romanists or a votum poenitentiae a wishing we were penitent into penitence as others dream but will rather be a means of damning him the deeper of betraying him to and hardning him in an impenitent estate who is absolved or freed from under that discipline before he be reform'd which therefore the Church in pure Charity to the man is bound not to do but to continue him under the punishment till it produce the reformation CAP. V. Sect. 1 FOr the third enquiry the end or use to which this binding is designed c. there will not be so much occasion to enlarge 't is speedily stated by answering that the whole end aim design in inflicting of publique Church-censures may be reduced to these three heads 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for reformation of the offender 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the repairing or making up the honour of the Church which suffered by him and 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that others may be warned by the example of his punishment and not corrupted by example of his sin but especially to reform those by these sharper methods which no other calmer means of admonitions will work on to cut off that member that balsams will not cure or keep from gangrening according to that of the writer of the Answers Ad Orthodox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when by long-suffering offenders are not reformed then excision to them which are not corrigible is more useful then clemencie For both those distant wayes 1. Of application of plaisters and 2. Of excision are the same Physitians methods of preserving the whole and proportionably to them the ministration of the Word and Sacraments are the Churches first method and when that fails to produce its effect this other of censure is the second and upon the good working of that Absolution wherein the Governours of the Church are truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or co-workers with Christ to bring back sons unto God as they are to beget them in the preaching of the Word Sect. 2 To which purpose you may see and observe what the Apostle constantly adds to his sentences of binding or excommunication or delivering up to Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 5.5 the destruction of the flesh that the spirit may be saved c. So of Hymenaeus and Alexander 1 Tim. 1.20 I have delivered them up to Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may be disciplined instructed taught not to blaspheme or resist contumaciously whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render taught in a common notion may perhaps be more critically taken in a notion peculiar to this purpose by way of reference to the punishments amongst the Jews For of the four punishments put into Esdra's hand by Artaxerxes Esd 7.26 the second rendred by us banishment but in Heb. eradication i. e. saith Schindler casting out of his inheritance is in the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so vulgarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for discipline or punishment but there peculiarly for distermination and so the fitter to expresse this turning out of the Church this Church-banishment or distermination So 2 Thes 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of Excommunication is again that he may be ashamed that he may see himself alone no company but the devil thought bad enough for him and so be brought to sense and shame of his own vilenesse which is the most necessary preparative to reformation and therefore to signifie it an act of mercy and charity of all other the greatest though under the shew of severity and wrath it follows in that place v. 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Count him not an enemy but admonish him as a brother and therefore Mat. 18.18 the doctrine of binding c. is used as a means of exemplifying that great Evangelical truth vers 11. that Christ came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save rescue deliver reduce that which was lost i. e. impenitent sinners or those that the soft ministery of the Word would do no good on For there being among others two principal meanes of Sect. 3 continuing men in sin 1. In some an opinion that Christian profession or the bare being Christians however qualified or demeaning themselves will stand them in stead and prove sufficient or if not so yet the creditablenesse of an unchristian impious life so long as they may be allowed but the Christian name mens generall design being to get the praise of men not of God 2. In others a mistaking sorrow