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
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
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
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
believed to divest the Church of all kinde of discipline even of such as was instituted on no other design but to bring sinners to heaven and which we desire should be used onely to that end They are these 1. That there are but two species of Excommunication among the Jews Niddui and Cherem and that Schammatha is all one with Niddui 2. That these punishments among the Jews belonged not to exclusion from sacred but only from civil society For the first of these that which I find produced to disprove Sect. 53 those three species is 1. The promiscuous use of Niddui and Schammatha among the Talmudical writings Secondly the derivation of Schammatha from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which among them signifies no more then to separate and to abdicate and thirdly that Elias Levita and David de Pomis which are for these three species were not Lawyers but Grammarians and so did oscitanter negligently and drowsily make three species of Excommunication when they should have made but two To all which I answer that those learned men which maintain the three species may very well do it for ought these objections enforce to the contrary For it will not be necessary for us to affirm that the Talmudists should use these several words constantly according to their distinct proper peculiar critical importance there is nothing more ordinary then for words that are used in foro to lose their native proper significations and to be used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for somewhat else of affinity and near signification with them and therefore it will be worth observing that as Schammatha in the Talmud is sometimes taken only for separation which is the reason that they which are against the three species make Schammatha to be all one with Niddui and to set down Niddui and Cherem for the two So in other places Niddui is set to denote Schammatha as a higher degree then Cherem as will appear to any that cannot otherwise passe judgement on it by the places which Buxtorf hath produced in his Rabbinical Lexicon which shew clearly that Schammatha is a heavier degree of Excommunication and yet that Niddui is by them put for Schammatha which indeed will be a proof that Niddui and Schammatha are used promiscuously sine discrimine among those writers but not at all that there are but two degrees or species Niddui and Cherem but clearly the contrary that Cherem is a middle species beyond which there is Schamatha which they sometimes improperly cal Niddui as wel as below it Niddui which they sometimes call Schammatha and therefore Jo. Coch which is cited to prove that Niddui Schammatha are all one saith withall that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non tantum de leviori sed de graviori indifferenter usurpantur exâ— Gem. San. p. 146. both used for the greater as well as both for the lighter Excommunication To which I shall add that the Hebr. writers are so far from speaking constantly and exactly critically in this matter that they sometimes put Cherem or anathema lowest and ad Schammatha to that and then set Niddui as the last of the three as in Jelammedenu sect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the Samaritans the species of Excommunication are thus enumerated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they anathematized and schammatized and excommunicated him by which it will appear how promiscuously those words have been used among Hebr. writers to which purpose may be again remembred what was even now produced of the phrase in Spain Sit anathema marano excommunicatus excommunicatus after the highest anathema but it will not be a proof of any validity against the three species of Excommunication or the order or difference of them when they do speak exactly Sect. 54 For the second proof taken from the derivation of Schammatha from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith he signifies no more then to separate or abdicate I desire this may be noted that there is no such ancient Hebrew word as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only of later use among the Rabbins and Talmudists which to me is an argument convincing that that verb may come from Schammatha and not Schammatha from the verb and therefore Buxtorf when he meets with it renders it Schammatizare as a verbal from that noun not willing to affix any other Interpretation to it but this that so he might leave it to signifie in the same latitude as a verb that belongs to schammatha as a substanâ—ive i. e somtimes to be taken properly and strictly to denote the third species sometimes improperly to be all one with Niddui or the first species Sect. 55 For the confirming of what I now say I shal premise what suppose will be easily granted me that every compound or derivative Hebrew word is to be reduced to some original Hebrew root or roots from which it is derived or of which compounded consequently that the same must be resolved of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which that it is not a derivative from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conceive is sufficiently evinc'd because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no primitive Hebrew word to be found in the Bible or other authentick Hebrew writing which he that will not trust his own observation but survey Schindler and Buxtorf will acknowledge with me but only among the Rabbins and Talmudists and may rather be thought to come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then Schammatha from that this is not my conjecture but the direct words of the learned Buxtorf in his institution of Hebrew Epistles p. 58. in these words Talmudiei ex nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum faciunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prosâ—ribere proscriptionis poenam in aliquem ferâ—e the Talmudists from the noun Schammatha make the verb Schammeth to proscribe c. and though Buxtorf in his Rabbinical Lexicon place the verb before the noun yet is that no argument of disagreement between these two writings but is only caused by a care of observing his wonted litteral method of setting the verb of the three letters before the noun of one letter more If it be demanded of me from whence then the noun comes Sect. 56 seeing I make the verb come from that I answer that learned Jews have given it several originations some bringing it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus venit the Lord comes making it all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 16.22 but the dagesh in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes me that I cannot consent to that Etymology others from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibi mors there is death others from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desolatio erit there shall be desolation Of these two latter I know not which to choose 1. having little objection aginst either of them and 2. finding them both avowed in the Gemara Moed Katon in these words what is Schammatha Rab answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is death and Samuel said
committed sins absolution shall be given him for so that phrase will be most grammatically rendred not they shall be forgiven him for then it would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor that God shall forgive him for then it would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately precedent the Lord shall raise him but impersonally remittetur ei he shall have absolution Of which absolution 1. There is little question but that it is a very proper preparative to curing of his disease which is oft sent to awake some drowsie sinner and is not removed til it have done the work in some measure Ecclus. 38.9 10. therefore the ordinary preface to Christs cures is Son thy sins are forgiven thee as 2. Mac. 3. when Heliodorus had been so scourged for his sacrilegious enterprize and the high Priest offered sacrifice for his recovery verse 32. the Priest is said to have made an attonement and thereupon God granted him his life verse 33. and so Ecclus 2.11 before Gods delivering in time of tribulation there is first his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remitting of sins before releasing from the pressure and secondly that absolution as it is the Ministers act peculiarly and an act of benediction in him contrary to the execration in the cherem or anathema may well be thought in common reason to have benign influence on the Patient as the curses of Parents are generally believed to be fattal curses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Orpheus the curses of Parents are shrewd furies that haunt a man where ever he goes on the earth have an inauspitious influence on all his earthly prosperities devour and eat out his patrimony and so also by the rule of contraries the blessings of Parents Eccl. 3.9 may availe toward the removing of temporal calamities and so consequently the prayers and blessings and absolution of the Presbyter the spiritual father Thirdly there will be as little question who shal be the Minister of it when 't is considered that there is no supposition or presumption in that place of the presence of any but onely of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Presbyters of the Church and as little will there be of the fitnesse and exceeding expedience that the sins of which he is so peculiarly to receive absolution should be confessed and bewailed before him from whom the absolution is expected One thing only the context may perhaps farther import that this Presbyterial absolution may not be by force of that place so absolutely necessary to all sick persons but onely to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that hath formerly so as upon examination of himself he may reasonably impute his sicknesse to it committed sins either as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes greater sins or as sins contrary to our duty towards God whose Minister the Presbyter is or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to live indulgently in sin and so as it is not reconcilable with a regenerate estate as long as it continues For 't is worth observing what follows in that place James 5.16 Confesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your transgressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to one another one brother i. e. Christian to another the sick to them in health as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ye all subject to one another 1 Pet. 5.5 i. e. all that are inferiours to all superiours Where whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie a trespasse peculiarly against our brethren or whether as 't is resolved by Grammarians lapses or lighter sins it seems to be here set in a distance from if not opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greater sins or those against God and then as the confession of them to the Presbyter Gods officer will in any reason be most proper to obtain comfort on safe grounds and the benefit of absolution upon sincere repentance so in those sins of an inferiour rank confession to the wronged brother or to whatever fellow-Christian may possibly be sufficient and assuredly not unuseful or unnecessary if it be but for the obtaining of the brothers united prayers to help to remove the sicknesse if that be inflicted as oft sicknesses are as a punishment for any such trespasses In which case as the promise is there given of recovery to the sick upon those other mens prayers and not otherwise so there is little hope that God will accept thy private prayers for removing that punishment till thou go and reconcile thy selfe unto thy brother and desire and obtain his prayers for thee as Job's for his friends when thy injuring of him had cryed to haven and fetch 't down that infliction on thee Nay thirdly there will be little matter of doubt or controversie Sect. 104 but that private frequent spiritual conference betwixt fellow-Christians but especially and in matters of high concernment and difficulty between the Presbyter and those of his charge even in the time of health and peculiarly that part of it which is spent in the discussion of every mans special sins infirmities inclinations may prove very useful and advantageous in order to spiritual directions reproof and comfort to the making the Man of God perfect And to tel truth if the pride and self-conceit of some the wretchlesnes of others the bashfulnes of a third sort the nauseating and instant satiety of any good in a fourth the follies of men and artifices of Satan had not put this practice quite out of fashion among us there is no doubt but more good might be done by Ministers this way then is now done by any other means separated from the use of this particularly then by that of publick preaching which yet need not be neglected the more when this is used which hath now the fate to be cryed up and almost solely depended on it being the likelier way as Quintilian saith comparing publick and private teaching of youth to fill narrow-mouth'd bottles and such are the most of us by taking them single in the hand and pouring in water into each then by setting them altogether and throwing never so many buckets of water on them Sect. 105 I conceive I have now distinctly set down the ful importance of this power of binding loosing and how it belongs peculiarly to the publick censures of the Church the binding by way of excommunication or depriving of the common benefits of Christians together with that branch of corporal discipline or inflictions on mens bodies peculiar to the Apostles times and power and the loosing in restoring the excommunicate person upon repentance to the Assembly of the Saints And by this perhaps may be received some satisfaction to that question agitated sometimes Whether Absolution in the Church be onely declarative or moreover ministerially authoritative which question wil not now have so much place the matter being thus stated For the Churches absolution being not the actual eternal pardon of sins in Heaven which is left to be Gods
signifies the passions or carnal affections as that men would be very wicked to lose by it afflictio dabit intellectum and such afflictions as these that fall upon the fame are not the most easily supportable and therefore may possibly help even a sensual man to some understanding and though the certain truth of this observation cannot otherwise be proved but by our resolution to make experience of it yet seems it to me to have the Authority and Testimony of Saint Paul himself in these words though usually by those that are led by the sound of them otherwise applyed 2 Cor. 10.4 the weapons of our warfare are not carnal but mighty through God or to God or by an hebraisme very ordinary very or exceeding mighty to the pulling down of strong holds c. which words that they belong to the point in hand will 1. be probable by the Context where the Apostle speaks of proceeding against offenders which he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being bold towards them v. 1.2 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to revenge or punish disobedience v. 6. and this according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or authority which the Lord had given him for edification or instruction and not for destruction which before I shewed you belong'd unto the power of censure then he adds a caution to remove a prejudice that unreformed sinners had against him his letters were severe and so he when he was absent but far from all such severity when he came amongst them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vile or tame or unconsiderable when he was among them i. e. that he threatned to excommunicate but when he came would not do it which he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terrifying by letters v. 9. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weighty or powerful letters v. 10. i. e. severe and terrifying which yet he threatens shall be equalled by his actions when he comes among them ver 11. and so all along you see the businesse is about censures And then 2. this sense of the words will be more then probable by weighing the words themselves wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies confestly the Apostles Ministery as it doth so in the onely other place where 't is used in the New Testament 1 Tim. 1.18 That thou mightest war a good warfare i. e. discharge the duty of thy Ministery as thou oughtest according to the importance of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sometimes rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warfare sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministery then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weapons of that warfare are the means to discharge that duty in the Ministery of which nature though there be many more preaching catechizing administration of Sacraments confirmation c. yet the context or antecedents and consequents of this place belonging as was shew'd to the businesse of censures will restrain it in this place peculiarly to those Then that these are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carnal signifies that they are not weak for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at every turn in these Epistles signifies weaknesse and from thence oftentimes the law because it was so weak so unable to give strength to any disciple of Moses to perform it as in the Epistles to the Romans and Galatians 't is insisted on and so to omit more places of Testimony in the next precedent verse though we walk in the flesh i. e. though we are weak as men and have no power over you yet as Ministers we are not our Ministery is with power and therefore it follows as a explication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not carnal but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty or powerful through or to God or exceeding powerful And wherein doth this mightinesse or power expresse it self Why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it pulling down of strong holds so it may literally be rendred as the end of excommunication pulling down of all fortresses that maintain or secure a man in sin but more critically the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies excommunication it self both ver 8. and Chap. 13.10 and generally in the Canons of the Councils and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong holds may signifie all impenitent obdurate sinners that will not otherwise be wrought upon and are called ver 15. Every high thing that exalteth it self against the knowledge of God i. e. against piety or Christianity and so the words being thus interpreted in the retaile and then put together again in the grosse will run thus The weapons of our warfare are not carnal but mighty through God to the pulling down of strong holds i. e. the censures of the Church are exceeding powerful and that power consists in excommunicating pertinacious offenders The truth of which observation if not interpretation will be undoubted to him that doth but remember what this discourse hath so oft inculcated that excommunication was delivering a man to Satan and a consequent of that in those first times corporal inflictions diseases and sometime death it self which if any humane thing would most probably work upon one Onely it may be objected that that consequent was peculiar to the Apostles times and is not now in use and consequently that a great part of the power of Ecclesiastical censures is now lost and so now the weapons of our warfare may be carnal our censures unsufficient to perform their task to reduce impenitents though theirs were not To which I answer by confessing the objection that indeed it is so and very reasonable it should Christian Princes having now taken the tuition of the Church into their hands and so those keen weapons in the spiritual hand not so necessary as you know the Manna ceased to be rain'd from heaven when the people were come into the promised land flowing with milk and honey Onely I shall then reply that therefore it is more then fit that some means should be used in case of any discernable defect to interpose by way of supply and adde the more then moral perswasive power of some other fit engine beside that of the censures of the Church especially in cases of enormous infamous crimes which may be done by the Secular arm in such cases when the Ecclesiastical censures perswade not the impression of inflicting penalties severe enough as may be found expedient usque ad reformationem untill they make themselves capable by testimonies of amendment to receive release both from God and man that so by that means as God supplyed the want of humane aid by his extraordinary from heaven and when the Secular Magistrates discharged not their duty exercised not the power given them to the purging of the Church from rotten vicious prophane incorrigible members God gave this power to the Apostles of inflicting diseases on Malefactors so now that extraordinary power being withdrawn from the Church the Magistrate should think himself most strictly obliged to perform his duty for which if it should be required that we