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
ruling Elder whether by being made Bishop or otherwise by having Jurisdiction vested on him and thus much will serve turn for the first enquiry on whom the power of the Keyes was bestowed CAP. IV. I Come now to the second general enquiry in what this power Sect. 1 consists and shews it self which I shall make no stay or scruple to define in this proposition That the power of binding and loosing in these places of the Gospels is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spiritual gift or grace and belongs to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theoph. in Mat. 16. the pardoning or punishing of faults the former to the Censures of the Church the Ecclesiastical punishments of Excommunication and the later the power of loosing to that of absolving from them This position I must vindicate from the contrary interpretations or objections which are thought to keep these Texts from concluding or countenaning any such Censures And of these though they are not all to one sense yet one interpretation I have chosen rather to insist on because it hath not yet been considered by others and because it seems to pretend to more antient grounds then the rest formerly have done I mean that which proceeds by interpreting the Phrases out of the writings of the Talmudists and from them concludes I shall Sect. 2 give it you in the learned writers own words that the power of binding and loosing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facultas decernendi explicandi interpretandi declarandi de ligato soluto quod planè millies in Talmudicis ex vetustissimae Ecclesiae illius usu denotat quid vetitum ex lege sacrâ quid permissum quemadmodum Graecis scimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod ligare est etiam interdicere sonare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est solvere etiam permittere seu obligationem sive auferre sive nondum inductam monstrare aut asserere adeóque ad docendi seu interpretandi seu Theologiae Praeceptivae munus solum ibi attinuit c. making it no more then the faculty of explicating or interpreting what is lawful what not c. in a word no more then the power of deciding cases of conscience seu sic de jure publicè respondendi illúdque dicendi c. The truth of which I shall with all due respect for a while take boldnesse to examine First by yeelding or for the present not denying that there was or might be an office or power among the Jews intrusted to some select Elders of the people of teaching and giving publique responses by way of deciding cases of Conscience though not by way of Judicature what was to be accounted lawful what not both by the Law of God and the Tradition of the Antients which yet being supposed and granted I must secondly interpose that it is not thereby proved that this is called in the Talmud or by any of those writers the power of binding and loosing or that the power of binding and loosing is by them so described but which is quite another thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a power of teaching or instructing c. what is lawful what forbidden Nor will it be a proof of any force to conclude that which we have no reason to believe without a proof or some kinde of affinity in the phrases viz. that this power of binding is that power of teaching and no more only because there was such a power of teaching among the Jews For if we will judge à pari experience proves the contrary in this Church of ours where though there be a power of binding and a munus docendi an office of teaching c. yet no man is bound from thence to acknowledge these two to be all one but we have long believed them to be two faculties or offices the one given the Apostles in the donation of the Keys the other in the mission to preach and though it were granted that we were mistaken in affirming them to be two such distinct faculties yet would not that hinder the truth of this assertion that in our books they are so distinguished the question being now of the fact not of the right and it being clear that in our practice our Preaching is one thing and our Excommunicating is another and secondly because 't is clear there were two distinct powers among the Jews one of declaring in foro as well as the other extra forum one judicial as well as the other doctrinal and sure it would be but a poore supersedeas or prohibition to keep the Sanhedrin among them from judging and punishing any offender brought before them by telling them that there was among the Jews a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a licence or faculty of declaring what was lawful without any power of punishing For they would be soon able to say that 't was by some other power and not by that of declaring that they undertook thus to judge and punish and let me add that although the power among the Jews were acknowledged only to be a civil power yet might Christ in his Church set up an Ecclesiastical power proportionable to that and imitate that in the sacred which they used onely in civil judicatures as anon we shall have occasion to demonstrate And thirdly the phrase of the Gospel from whence we pretend is not the facultas faculty or power of binding but the donation of Keyes and with that Christs Promise that whatsoever they shall bind on earth shall be bound in heaven and therefore I conceive this will not be a convincing way of inferring this conclusion We must therefore in the next place proceed to examine the Sect. 3 reasons or arguments produced to perswade us that the power of binding and loosing is no more then the power of declaring c. what is prohibited what is permitted the office of the Casuist only And these reasons I can finde to be but two 1. That ligatum solutum planè millies in Talmudicis ex vetustissimo Sect. 4 Ecclesiae illius usu denotat quid vetitum quid permissum 2. That in some places of Greek Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind and loose are used also For the first of these I shall first say that if it were true that Sect. 5 the Idiom of the Talmudists were ex vetustissimo Ecclesiae illius usu out of the most antient use of that Church the Law of Moses and the Scriptures of the Old Testament being the Records of the most antient Church some footsteps of it might be expected there but I shall suppose there are no such to be found not onely because I have there sought them in vain but because I presume the Author would have conceived any Testimony from thence to be more Authentick then the Talmud and so would certainly have produced them if there had been any Secondly for the Talmudists acception of the phrases first I might say that we are no
which any man is bound to punishment if he obey it not In like manner as he that vows binds and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 30.4 c. belongs peculiarly to that because in vowing he doth either by words of execration explicitly or else by intimation implicitly call punishment upon himself if he perform not his vow and so binds himself to that punishment And so still the word binding by denoting a decree in this kinde doth not at all vary from our present sense of binding by way of censure which now we contend for but rather confirm and concurre with it and so I conceive in those excerpta about excommunication which J. Coch hath set down in Latine out of Maimonides those words of Maimonides do import Quod totus Israel decrevit non observat Princeps c. What all Israel decreed the Prince observes not he speaks of inflicting anathema's and I shall grant that the word rendred decrevit is in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word for binding in reference to which it follows in the next words by him set down remittitur à laeso si ei satisfecerit c. The injur'd person remits if satisfaction be made him and from thence shall conclude that even when it is to be rendred decrevit it may yet note punishment particularly that of excommunication or decree ad excommunicandum sentence to punishment being a kinde of Legislation and all binding to that an act of Command or power Having thus considered the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall as freely grant Sect. 7 that the participles or nounes deduced from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Rabbins or Talmudists signifie very often a thing forbidden prohibited unlawfull though in the Old Testament again the nouns there used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie not so but are taken in a regular sense and so rendred by the 72 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a band and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinance or decree and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bound or imprison'd and the like and not the thing unlawfull or prohibited which yet being granted and added to what was before granted of the Talmudical use of the Verb comes not home to prove the objecters conclusion which is this that the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies among the Talmudists decernere explicare interpretari declarare de ligato vel quid ligatum sit i. e. quid vetitum to decern explicat interpret declare concerning a thing bound or what is bound i. e. what is forbidden for to prove this sense of the verb that other supposed use of the participle is not sufficient any more then my confessing amatum to signifie a thing loved will conclude me to affirm that amo signifies to declare a thing to be loved which we know signifies formally to love and nothing else That the verb signifies to forbid or decree per modum legislationis Sect. 8 which is all that could be deduced from these premises though supposed true of ligatum in the Talmud signifying nothing but illicitum 't is acknowledged but that will not serve the turn thereby wholly to evacuate nullifie the power of the Keyes which is pretended to belong to the Church from these texts If the Apostles had this power to forbid or decree this were 1. more then to interpret or declare a thing to be unlawful the office of making laws is more then that of the Casuist or Counsellour or Preacher and beside secondly it would be but reason to suppose those decrees backt with some power of censures against resisters and so indeed the word imports to decree sub poenâ under penalty and not simply to decree But the thing for which this Talmudical interpretation contends and which we oppose is that this power of binding is onely a power of declaring and explaining a thing to be unlawful and for this from all that is pretended or offer'd to our view I have after all my search no temptation to suspect that even the Talmudists themselves do use the word The verb with them may signifie to prohibit and the nouns and participle a thing prohibited or unlawful and that is the utmost that Buxtorf could observe of the words among the Talmudists or that the author of the interpretation offers any proof for ligatum solutum i. e. millies in Talmudicis vetitum lege saâ—râ aut permissum and if these notions will be taken then the meaning of whatsoever yee shall bind on earth shall be bound in heaven will be that whatsoever they shall by decree prohibit on earth shall be prohibited or unlawfull in heaven which were onely to exchange the power of Censures for the power of giving Laws which as it is more then that of the Casuist so I conceive is never to be found any where without power of punishing also Sect. 9 This I conceive to be answer sufficient to all that is produced or pretended even upon supposition that the Talmud were the umpire or the use of words there the best Nomenclature for the New Testament But then over and above we must again remember that this Talmudical observation will be but little conviction to us who finde that the writers of the New Testament have no sympathy with the Talmud in this matter but use variety of other words to expresse commanding or decreeing or forbidding such are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like but never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or any of that making and in like manner have other phrases to expresse a thing unlawful or forbidden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like but never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or any thing like it neither is it I conceive pretended that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have any such sense in any other place of the New Testament but onely in these two which are parallel one to another and so in effect but one and that the matter of the present controversie and so a petitio principii when 't is made use of to confute him that concludes the Censures from thence Adde unto these yet farther that even in the Talmud it self Sect. 10 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which this observation is made signifies binding too and that not only in the obvious vulgar senses but in that also which we here contend for of binding by censures or binding over to punishment obstrinxit ad poenam as Schindler renders the Chaldee and as Elias Levita the Rabbinical word be bound over to punishment and so with great reason may be resolved even when it signifies to prohibite to belong only to such penal prohibitions or at least belonging at first to such only to have fallen after in common use which sure hath been observ'd to bend words from their primitive sense to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all
loosing belongs to Censures and not only to stating of Cases of Conscience even if the Talmud were our judge for sure there is nothing more ordinary in that then to heare of loosing them who are excommunicate which must needs imply that they which were so excommunicate till they were loosed were supposed bound also Sect. 16 And therefore it may be observed in passing that the learned H. Grotius having in his Notes on Matth. 16.19 made this Talmudical observation that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to loose are by the Hebrewes attributed to the interpreters of the law which seems something agreeable to this observation conceiving the Keyes there spoken of to be the keyes of knowledge Luk. 11.52 doth yet on Matth. 16.19 interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 binding and loosing there by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retaining and remitting Joh. 20.23 and in his notes on that third place acknowledges that thus the Apostles did remit either when by Baptisme they received into the Church those that professed the faith or when after the testimony of serious repentance they received into their communion those that had been lapst or fallen and applies to it that of the 2 Cor. 2.10 To whom ye forgive any thing I forgive also which belongs clearly to the excommunicate incestuous person in the former Epistle who was it seems by this Ecclesiastical course brought to a capacity of remission and absolution by that time and now absolved by St. Pâ—ul and for the conjunction of both these senses in the interpretation of that place he produces S. Cyprians authority Ep. 73. To which I shall only adde that in another part of his Notes upon the Gospels Luk. 6.22 this very Judicious man whose education might have given him as great prejudices against the Prelacie as any other hath given us a very excellent tract concerning this subject of Excommunication or Censures And at last resolves out of St. Cyprians Epistles Totum ferme Christianae disciplinae vigorem in istis judiciis constitisse c. that well nigh all the vigor of Christian discipline consisted in those judgments of the Church Quem morem qui ex Ecclesiâ sublatum volunt gravissimum infligunt vulnus disciplinae quam corruptis adeò Christianorum moribus ad veterem severitatem reduci maximum sit operae pretium tantùm abest ut ulla ejus pars reliqua laxari debeat c. Which custome they which would remove out of the church inflict a most grievous wound on discipline which now in this notable corruption of the manners of Christians it were most excellently worth any mans pains to have reduced to its antient severity so far is it from being fit that any remaining member or part of it should be loosed or put out of joynt and in another place Disciplinam morum ego non refugio ut modò pax coeat nulla futura sit tam severa cui non libenter me meosque sim subjecturus For the discipline in order to manners I would willingly subject my self and all that belong to me to the severest that could be brought into the Church But this by the way For the perfecting of this answer and satisfying all the contrary Sect. 17 appearances fully it must yet farther be observed that there is one thing presumed and not undertaken to be proved in this objection without which all the observations from the Talmud are utterly invalid and unconcluding and that one thing not at all to be granted by us being indeed as I conceive very far from truth It is this that by the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever ye shall bind c. is noted the thing and not the person for so that interpretation requires what thing soever ye shall declare to be unlawful c. whereas it 's no new thing in all languages and dialects to put the neuter for the masculine gender things for persons and that in the New Testament is not without example as Joh. 17.7 't is our Saviours dialect and it is the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have now in hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. whatsoever i. e. all those men v. 6. and so 1 Joh. 5.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expounded by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. v. 18. every thing i. e. every one that is born of God Thus when S. John Apoc. 21.27 speaketh of man and other the like inhabitants of the new Jerusalem he saith there shall not enter in there any thing that defileth or that worketh abomination or a lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the neuter which is no doubt no unclean abominable person c. So 2 Thess 2.4 the Apostle speaking of Antichrist saith that he exalteth himself above all that is called God where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in the neuter sure signifies in the mascâ—line every person that partakes of that name the King and Potentates of the Earth so Heb. 7.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the neuter for the lesser or inferior person v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for no man and Ch. 12 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for him that is lame With which Examples the phrase in this text beaâ—â—s such proportion that it cannot be unjust to resolve that it is at least possible that the neuters here may in sense be masculine also which very possibility were enough to evacuate the Talmudical observation the accommodation of which to this place supposes the neutral sense of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be certainly there meant and is not reconcilable with the Masculine For to say Whomsoever you shall declare to be unlawful or prohibited c were not sense whereas on the other side the granting the neutral sense would not so necessarily destroy our pretensions this rendring of the words being proper enough and home to our turn whatsoever yee shall bind on earth i. e. whatever sins of any trespasser ye shall conclude under the Censures or again whatsoever punishment you shall bind on mens shoulders the speech being still limited to this one sort of punishments it shall be bound or ratified in heaven though the truth is the personal notion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being so agreeable to other phrases of the Scripture I have no temptation to doubt but that it is the importance of the place whatsoever i. e. whomsoever you shall bind on earth by the power of the Keyes shut out of this lower kingdom of heaven conclude under the Ecclesiastical bands or censures c. shall be bound in heaven c. i. e. by God ratified there supposing that what they do they do according to the rule this is most commodious agreeable to the mention of the Keyes to which 't is annext Matt. 16. which certainly denote
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
send the promise of my Father upon you so as they may be parallel with this place Joh. 20.23 receive the Holy Ghost No doubt that promise of the Father was the Holy Ghost Joh. 15.26 and the I send upon you both as a verbum â—olenne I send i. e. I instate on you and that in the present I send not in the future I will send all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive him and so the power from on high in the end of the verse clearly signifies that visible mission of the Holy Ghost which they were to expect as the means of compleating this donation and so 't is clear by comparing it with Act. 1.4 8. where the same phrase are used And therefore Joh. 20.21 immediately before the Receive the Holy Ghost he saith As my Father sent me so send I you intimating that as at his mission to his office he was anointed with the Holy Ghost Act. 10.38 viz. upon his Baptisme Luk. 3.23 whereupon 't is said that he by the Spirit cast out devils Mat. 12.18 which is clearly symbolical and parallel to his loosing or remission of sinnes so the Apostles at their mission or entrance on their power should be anointed also CAP. II. HAving proceeded thus far by way of generall precognition Sect. 1 that which is behind will I conceive be most intelligible if it be reduced to these few heads 1. On whom this power was bestowed 2. In what it consists 3. To what use 't is designed and to what sort of men it belongs objectivè or who are to be bound and loosed 4. What is the reall effect of it or what conjunction it hath with binding and loosing in Heaven For the first though to him that considereth the place of Sect. 2 Matth. 18. alone by it selfe which is an obscure place the matter be not so cleare to whom this power was given by Christ and though thereupon some mistakes have arisen and occasion of conceiting this power of binding c. to be instated by Christ on the whole aggregate of any particular Church yet surely the matter will be sufficiently clear if as it is most reasonable we first allow that obscure place leave to borrow light from the two other most evident ones and not obscure the more evident by that and secondly after we have brought that light to it observe what glimmerings of light we shall be able to discern by that help even in that obscure place it selfe which will as the weak light of the Moon with that treasure of light borrowed from the Sun added to it become by this meanes exceeding lightsome For although these three places are not parallel one to the other in respect of the times and occasions of delivering them and other circumstances yet there is no doubt but they belong all to the same generall matter the power of binding c. And that being as it is apparent even by that of Matth. 18.18 instated not on the whole world or community of men but determinated to some peculiar subject there is all reason to resolve that that subject though diversly exprest is yet the same in all those places unlesse some evidence of Scripture or authentick testimony of antient Church or practise shall demonstrate the contrary which that it doth not will as far as concerns the Scripture which deserves our first search be thus cleared by considering the severall places And first Matth. 16.19 which was occasioned thus Christ Sect. 3 examining his disciples what opinion they had of him is answered by Simon that he was the Christ the Messias the Sonne of the living God vers 16. upon which Christ pronounceth him a blessed person as having received the supernatural gift of faith from God himselfe which no humane means could have helpt him to and upon this changes his name from Simon Bar-Jona the only name he had vers 17. to Cephas in Syriack that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek or as Homer and other good Authors and which beares most affinitie with the dialect of this book the Author of the second book of Mac. cap. 4.31 used it in the masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a rock or stone to Intimate that he should be as a foundation or strong rocky stone in a building is a principall ingredient in the building and a meanes of the future stability of it Matth. 7.25 the storme and flouds and winds came upon it and it fell not because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was founded on such a firme rocky stone a principal part call it foundation or rocke or pillar of that Church of Christians which partly by this confession of his here recorded to all posterity and partly by his future teaching he should be a meanes to erect for Christs service and then being so glorious an Instument of converting so many Christ is pleased to give him the Keyes of this Kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl in Mat. 16. authoritatively he gave him the keyes as his Father had done the Revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as he goes on a power of binding and loosing c. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pardoning and punishing of sinnes in a word is spirituall grace or power or jurisdiction over these future Converts of his as generally in the Apostles times and after he that converted any Country or chiefe City in his Apostleship was setled as their Bishop or Governour in spirituall matters and so continued all his life unlesse having setled them he thought good to commit that office and power to some body else that so he might be the more free to go and preach and convert more though not as yet because they were not by him as yet converted yet by way of promise in diem to be performed when time should serve I will give thee the keyes and whatsoever thou shalt bind c. the summe is Peter was to be an Apostle and to do wonders in converting whole Nations to Christ and among those whom he thus converted Christ promises that he should have a Jurisdiction a power to govern and discipline and censure as there should be occasion in those Churches This being thus promised to Peter as a chiefe Apostle and Sect. 4 Confessour of Christs not exclusivè by way of exclusion that none should have this power but he but honorificè by way of honour mentioned first to him by the priviledge of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of being as I conceive he was the first that was call'd but more peculiarly as a reward of his notable confession v. 16. is by Christ a little before his parting from the world after his resurrection Joh. 20.23 actually instated both on him and the rest of the Apostles who were to ioyne in the same office with him of begetting unto Christ and educating those which were so begotten of converting and preserving or governing and in order to that end were to have their severall Provinces assigned
power of receiving or excluding not some thing but some person to the trespassing brother supposed to become refractary to which 't is annext Matth. 18. who is still a person also to which I will onely add that in the beginning of that discourse Matth. 18.11 there is another manifest example of a neuter word in a masculine sense The Sonne of man came to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which was lost i. e. those little ones v. 10. of whom God would not that one should perish v. 14. Sect. 18 To this account of that first argument sufficient I conceive to prove that this interpretation hanging thus loose from the Talmudical use of the word is not in the rendring this text of the New Testament necessary to be received I shal yet farther add these two observations more 1. That the Talmudical sense cannot have place in the latter part of Christs speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be bound in heaven and therefore will be improbable in the former For sure the binding in heaven is somewhat more then Gods interpretation or declaration of the lawfulnesse of any thing and if the Church should be thought unfit to have any kind of power yet heaven is acknowledged capable of it besides the form and composure of the words will enforce that if that pretended Talmudical sense were admitted in both places Gods declaring any thing to be lawful or unlawful must be consequent to the Ministers declaration here which will be very unreasonable for though Gods Censures may by vertue of his promise follow the Censures of the Church yet Gods Laws for such are his declarations of what is law sure cannot or if they do this will be a great assurance that there is some power in the Church when it is so backt by God A second argument to this purpose may be taken from the Sect. 19 Analogy of Scripture or comparing the two places in Matth. of binding and loosing with that third in John of remitting and retaining which I conceive is proved to belong to the same matter whatsoever that should prove to be but then will not be so capable of the Talmudical interpretation for sure that will not be so clear from those writers also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to retain hath that sense among the Talmudists which was imposed upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind which for the present I shall take for granted till some proof be offer'd to the contrary and in that found the power of the Church supposing it were not deducible from S. Matthew and then by analogie of those places in S. Matthew with this in S. John apply it to those places also Now for the second proof which is offer'd by the same hand Sect. 20 against the received interpretation the places in Greek authors where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or binding is vouched to signifie forbidding onely though I might justly say that forbidding is much more then declaring or interpreting a thing to be forbidden that an act of power and not onely of doctrine of a Magistrate and not onely of a Casuist and secondly that we are not wont to require the dictions of the New Testament which have so much of the Old Testament Hebrew idiom in them to be tryed by Attical heathen Greek writers yâ—t shall I not now need to refuse that trial which is here offer'd Two onely places there are produced or in the margent appointed to be consulted with to purpose Eustathius and Didymus in Hom. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Inscription Isidis ap Diod. Sic. l. 1. These two places I have with all attention considered and shall truly report what I have found in them Sect. 21 Eustathius brings several interpretations of these words in Hom. the first of which is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which that you may understand you must know the occasion of Homers speech it was this Patroclus was slain and Achilles knew not how to help him or avenge his death for which he hath very passionate sorrow even to wish he were dead himself because he could not avenge that death of his this he thus expresses in Homers language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would or O that I might presently dye in that I was not able to avenge the death of my Companion He dyed far from his countrey and Mars or the Fate of war hath bound or hindred or restrained me from being avenger of his blood where it must be observed that Mars did not give any precept or interdict to Achilles not to avenge Patroclus or declare that it was unlawful but only that the fate of the war had not so far favour'd him as that he could find any means to do it which he calls binding or hindring him and therefore Didymus to whom we are referred renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hindred and explains the whole matter by this paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fight having deprived me of my Arms would not suffer me to go out and help Patroclus and so it seems the forbidding by which they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is only that of hindring or stopping which is a natural effect of the vulgar notion of the word as it signifies hinding he that is bound being hindred or stopt from his course or action not of prohibiting or interdicting But then moreover you must consider that the same Eustathius and Didymus observe in that last verse many different lections as for example one especially in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mars in the Nominative case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hurt or mischief in the Genitive which reading they reject not but accordingly explain the place and render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damni averruncatorem and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patroclus had need of me to avert that mischief from him and this saith Eustathius the antients thus paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mars wanted my action or the help which might have come by me and Aristarchus somewhat to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wanted me to avert the danger of the warre and agreeably Didymus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which different lection thus explained by them takes off all colour or pretence of affirming that binding signifies prohibiting or interdicting in that place but onely standing in need of which is another sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so still 't is apparent that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie somewhat else in that place and if it doe signifie binding and that be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to forbid that yet it must not be taken in that sense that forbidding signifies preceptive interdiction especially not the bare pronouncing a thing unlawfull the sense which 't is brought to prove and which alone is against our pretensions but only forbidding as when the
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 〈◊〉 〈◊〉
would be a great insolence to attempt to do it better Only it will be worth our rehearsing though we only refer you to that Magazin for all farther explication of it that there were some nice differences observed in this matter between the binding which was a censure and the other which was onely a punishment the one conceived to bind in heaven the other not 2. Betwixt the binding of the refractory impenitent and the humble confitent penitent the first for the cure and removing the scandal of some notorious crime the second on his voluntary confessing his crime and submitting himself to be bound by way of penance that so by being loosed again he might be the more sure of that pardon in heaven which is promised to those which are absolved on earth so propter majorem cautelam to satisfie the trembling conscience and assure it that God hath forgiven him These are excellent profitable subjects in which I desire the Reader will satisfie himself out of those judicious Collections of that very learned unhappy man And if it be now demanded of me whether private absolution be not contained under the importance of these places I answer that this last distinction hath in effect answered this question and defined that in case of private binding it doth come under it and that that though in some sense it be left ad libitum or voluntary to the penitents will or choice is yet necessary to every one whose conscience either is not able to perform go through the work of inward repentance with God alone or is not able to satisfie it self with such performance without the Ministers assistance called in To which purpose I shall desire that that may be considered Sect. 102 which is delivered by our Church in the second Exhortation before the Communion in these words Because it is requisite that no man should come to the holy Communion but with a full trust in Gods mercy and with a quiet conscience therefore if there be any among you which by the means aforesaid which were to examine their lives by the rule of Gods commandments and wherein they shall perceive themselves to have offended either by will word or deed there to bewaile their own sinful lives and confesse themselves to Almighty God with full purpose of amendment and if their offences be also against their neighbours then to reconcile themselves to those with readinesse to make restitution and satisfaction for wrong done and to forgive others that have offended them cannot quiet his own conscience but requireth farther comfort or counsel then let him come to me i. e. his lawful Pastor or some other discreet and learned Minister of Gods Word and open his grief that he may receive such ghostly counsel advice and comfort as his conscience may be relieved and that by the ministery of Gods Word he may receive comfort and the benefit of absolution to the quieting of his conscience and avoiding all scruple and doubtfulnesse All which being an exhortation of the Church belonging to a particular case when a man by the use of all helps which are within his own reach cannot attain to quiet of conscience or be satisfied that he is fit to receive the holy Communion as they do imply that those foresaid meanes may happily serve the turn without opening his case to the Minister and consequently without receiving absolution so are they a fervent exhortation to all in case those means prove not successfull to seek out make use of those auxiliaries which whosoever in that case shall neglect will be guilty of great unkindness to his own soul and may well be thought to have betray'd it to great and needlesse danger And it is worthy our noting from hence that receiving of comfort the benefit of absolution are by our Church here conjoyned to signifie this absolution to be beneficial to him that once wanted comfort as a meanes of confirming that comfort which the Minister had now given him To which end certainly 't is very proper seasonable for when a discreet learned Minister having had the survey of my soul the cognizance of my offence first then of my repentance shall from the word of God give me assurance that if I am what to him I appear to be my estate is good thereupon pronounce me absolved as a true penitent from all my sins This will 1. seal me a right of Gods promise of forgivenesse in heaven as it were solemnly and in the Court and 2. extremely quiet me and confirm to me that comfort i. e. that comfortable opinion of my good estate and hope of my future happiness which he had given me when I see him who hath no reason to be partial to me and whom I cannot suspect of ignorance or passion in this particular both which perhaps I may upon enquiry discern in my self and beside who is set over me by Christ to this purpose pronounce so clear a sentence of me and that as the precedent words are by the ministery of Gods word i. by applying peculiar parts of that infallible truth to the present condition of my soul and from thence pronouncing my absolution And that this is the meaning of the absolution there it is evident by that which is the second thing which I thought worthy our observing from hence viz. what is added in conclusion as the ultimate end of that comfort and absolution the quieting of conscience and avoiding of all scruple and doubtfulnesse which whether they be distinct so that the quieting of conscience may be the completion of the comfort and the avoiding of all scruple and doubtfulnesse the end intended in and obtained by absolution or whether both together indiscretè belong to both together the product will be still the same that in case a man be not able to satisfie his own scruples and doubts concerning himself the Presbyter wil be able to stand him in good stead by the Word of God applied to his case to give comfort and by pronouncing absolution to him to seal that comfort and perswade him to a greater confirmation of mind that that comfort is not groundlesse and so take away doubts and scruples concerning that matter which before molested him and made him unfit for the Communion which was the only occasion of the exhortation Beside this it is also true that in case of sicknesse S. Jame's Sect. 103 advice if not command is punctual that the Presbyters of the Church be call'd for and that they shall anoint the sick a ceremony used in those dayes by Christ and his Apostles in the curing of diseases and casting out devils not so much as a viand toward our last great journey as among the Romanists 't is continued but either as a sign of our Spiritual cure or as a means sanctified by prayer to cure the sick to deliver from the disease in the beginning of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if he be that have