the same consideration as Christ is our Head God is Christs Head namely as Christ is Mediator But that Kingdom which Christ hath as he is the eternal Son of God he holds it not in a subordination to God the Father but as being consubstantial with his Father and thinking it no robbery to be called equal with God So that in this consideration the Father is not greater then he Master Hussey pag. 37. saith of Christ in respect of the Government which he hath as Mediator He is as it were the Vicar of his Father I hope he will not say so of that Government which Christ hath as the eternal Son of God And pag. 27. he holds that Christ as Mediator is subject to God But in the consideration that Christ is the second person of Trinity so he is not inferior to God the Father So that he himself cannot but yeeld my Argument Sixthly If Christ hath a Kingdom in time dispensed and delegate to him and unto which he was anointed and hath another Kingdom which is not delegate nor in time dispensed nor he anointed to it but doth necessarily and naturally accompany the communication of the Divine nature to him by eternal generation then he hath two most different Kingdoms one as he is Mediator another as he is the eternal Son of God But Christ hath a Kingdom in time dispensed and delegate c. If you speak of Christ as Mediator God hath made him both Lord and Christ Act. 2. 36. but as he is the eternal Son of God he is not Dominus factus he is not made Lord and King no more then he is made the natural Son of God When the Psalmist speaketh of that Kingdom which Christ hath as Mediator he tels us of the anointing of Christ. Ps. 45. 6. The Scepter of thy Kingdom is a right Scepter vers 7. Thy God hath anointed thee with the oyle of gladnesse But we cannot say that Christ was anointed to that Kingdom which he hath as the eternal Son of God Seventhly If the Scripture holds forth a Kingdom which Christ hath over all creatures and another Kingdom which he hath over the Church onely then it holds forth the twofold Kingdom which I plead for and which Master Hussey denieth But the Scripture holds forth c. Christ as he is God over all blessed for ever Rom. 9. 5. exerciseth Soveraignty and Dominion over all things even as his Father doth Psal. 115. 3. Dan. 4 34 35. for his Father and he are one But as he is Mediator his Kingdom is his Church onely and he is over his own House Heb. 3. 6. You will say the word onely is not in Scripture I answer When we say that Faith onely justifieth the word onely is not in Scripture but the thing is Just so here For first David Solomon and Eliakim were types of Christ the King Now David and Solomon did raign onely over Gods people as their Subjects though they had other people tributaries and subdued So doth Christ raign over the House of Iacob onely Luk. 1. 32 33. The Lord shall give unto him the Throne of his Father David and he shall raign over the house of Jacob for ever Isai. 9. 7. Of the encrease of his Government and Peace there shall be no end upon the Throne of David and upon his Kingdom to order it Isa. 21. 22. I will commit the Government into his hand and he shall be a Father to the Inhabitants of Jerusalem and to the house of Judah and the key of the house of David will I lay upon his shoulder 2. It was foretold and applied to the Church and people of God as a proper and peculiar comfort to the Church that Christ was to come and raign as a King Isai. 9. 6. Unto us a Child is born unto us a Son is given and the Government shall be upon his shoulder Zech. 9. 9. Rejoyce greatly O Daughter of Zion Shout O Daughter of Jerusalem Behold THY KING cometh unto thee Matth. 2. 6. Out of thee shall come a Governour that shall rule my people Israel 3. The Iews did generally understand it so That the Messias was to be the Churches King onely which made Pilate say to them Shall I crucifie your King And hence it was also that the wise men who came to enquire for Christ said Where is he that is born King of the Jews Matt. 2. 2. Eighthly That very place Eph. 1. 21 22 23. from which Master Coleman drew an Argument against us doth plainly hold forth a two-fold supremacy of Iesus Christ one over all things another in reference to the Church onely which is his body his fulnesse and to whom alone he is head according to that Text Of which more afterwards Ninthly The Apostle Col. 1. doth also distinguish this two-fold preeminence supremacy and Kingdom of Iesus Christ one which is universal and over all things and which belongeth to him as he is the eternal Son of God vers 15. 16. 17. Who is the Image of the Invisible God the first born of every creature For by him were all things created that are in Heaven and that are in earth visible and invisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him And he is before all things and by him all things consist Another which is oeconomicall and particular in and over the Church and this he hath as Mediator vers 18. And he is the head of the body the Church who is the beginning the first born from the dead that in all things he might have the preeminence That vers 18. he speaketh of Christ as Mediator is not controverted But Mr. Hussey pag. 35. would fain make it out if he could that Christ as Mediator is spoken of vers 15. 16. 17. The Apostle indeed in that which went before did speak of Christ as Mediator But the scope of these three verses is to prove the God-head of Iesus Christ. Yea Mr. Hussey himself yeeldeth that as God and not as Mediator he did create the world How can he then contend that the Apostle speaketh here of Christ as Mediator and why doth he find fault with my exposition that the Apostle speaketh here of Christ as God Do not our Writers urge Col. 1. 16. 17. against the Socinians and Photinians to prove the eternal God-head of Iesus Christ because by him all things were created and he is before all things See Stegmanni Photinianismus disp 5. Quaest. 12. Becmanus Exercit. 4. and Exerc. 8. Where you may see that the Adversaries contend as Mr. Hussey doth that the Apostle vers 15. 16. 17. doth not speak of the person of Iesus Christ proving him to be true God but that he speaks of Christ as Mediator or in respect of his Office and of that dominion which Christ hath as Mediator So Ionas Schlichtingius contra Meisner pag. 469. and that vers 15. 16. 17. ascribeth no more to Christ than
that Text. When Christ said All power is given unto me in heaven and in earth it may be understood either as he is Mediator or as he is the second person in the blessed Trinity the eternall Sonne of God So when the Ubiquitaries would prove from that place the reall communication of Divine omnipotency to the humane nature of Christ our Divines answer the Text may be understood either of Christs person God-man or as he is the natural Son of God See Gomarus upon the place Now take the Text either way it proves not what Mr. Hussey would Let it be understood of Christ as God-man and as Mediator which is the most promising sence for him yet it cannot prove that all power without exception and all government as well without as within the Church as well secular as Ecclesiastical is put in Christs hand as he is Mediator and that the civil Magistrate holds his office of and under Christ but the sence must be All power which belongs to the Mediator and all authority which belongs to the gathering and governing of the Church is given to me for we must needs expound his meaning as himself hath taught us Iohn 18. 36. Luke 12. 14. We must not say that any such power is given to him as himself denieth to be given to him namely civil power and Magistracy Wherefore Martin Bucer in his Scripta Anglicana pag. 273. doth rightly referre these words All power is given unto me in heaven and in earth to the head de Ecclesiae oeconomia and makes this Text paralel to Iohn 20. 21 22 23. As my Father hath sent me even so send I you c. Whose soever sins ye remit c. and to Matth. 16. 19. I will give unto thee the keyes of the kingdom of Heaven and whatsoever thou shalt bind on earth shall be bound in heaven and whatsoever thou shalt loose on earth shall be loosed in heaven And this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all authority or power in heaven and in earth which is meant Matth. 28. 18. Which is further confirmed by the Syriack which readeth thus verse 18. All power is given unto me in heaven and in earth but as my Father hath sent me even so send I you Vers. 19. Goe therefore teach all Nations So restricting the sence to be in reference to the Church onely and excluding civil government and Magistracy from which Christ had before excluded his Apostles Medina in tertiam Partem quaest 59. art 4. holds the same thing that the context and cohesion of vers 18. and vers 19. proves the Kingdom of Christ to be meerly spirituall But 2. The Text will suffer yet a further restriction namely that all power in heaven and in earth is said to given unto Jesus Christ as he is the eternal Sonne of God and that both in respect of the eternal generation by which the God-head and so all Divine properties of which omnipotency is one was from all eternity communicated from the Father to the Son and in respect of the declaration or manifestation of him to be the Son of God with power when God raised him from the dead Mr. Hussey saith he is astonished to hear that any thing should be given to Christ as God Where first of all I observe how miserably he mangleth and maimeth my words as in other places so here He citeth these words as mine That Christ as he is eternal God doth with the Father and the holy Ghost reigne over the Kingdoms of the earth c. and this power was given c. It is not fair nor just dealing to change a mans words in a citation especially when the change is materiall Now here are divers changes in this passage This one onely I take notice of I said not as he is eternal God but as he is the eternal Sonne of God and all along in that Question I spake of the Son of God not essentially but personally as he is the Sonne of God or second person in the Trinity and so the God head and all the attributes and properties thereof are communicated to him from the Father by the eternal Generation and as the Nicene Creed said he is Deus de Deo Lumen de Lumine God of God Light of Light I ask therefore Mr. Hussey What do you mutter here Speak it out Doe you hold that Jesus Christ is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely essentially but personally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he is not onely ex seipso Deus but ex seipso filius If this be the thing you hold then you oppose me indeed but so as you fall into a blasphemous heresie that Christ as he is the eternall Sonne of God hath not all power in in Heaven and in Earth but onely as he is Mediator because that power is given to him and nothing can be given to Christ as he is the eternall Sonne of God but onely as he is Mediator by your principles But if your meaning be no more then this that Christ considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the very nature and essence of the God-head is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not God of God but God of himself and that so nothing can be said to be given to him then why have you dealt so uncharitably as to suppose me to be herein opposite unto you when I plainly spake of the eternal Son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the personality or relation of filiation or as he is the eternall Son of God in which sence I yet averre confidently that all power in heaven and earth may be said to be given to Jesus Christ as he is the eternal Son of God by eternal generation I added that all power in heaven and earth may be said to be given to Christ as he is the eternal Son of God in another respect namely in respect of the declaration thereof at his resurrection To this Mr. Hussey replieth that to hold any thing should be given him that should concern his God-head at the time of his resurrection is more monstrous Then hath Gomarus and others given a monstrous answer to the Ubiquitaries yet they clear it by Augustines rule aliquid dicitur fieri quando incipit patesieri Is it any more strange then to say that Christ was begotten that day when he was raised from the dead Act. 13. 33. The Son of God had in obedience to his Fathers will laid aside and relinquished his divine dominion and power when he took upon him the forme of a servant which I said before but it seems was not considered by Mr. Hussey now at his resurrection the Father restoreth with advantage that formerly relinquished Soveraignty But he addeth that if Matt. 28. 18. be not understood of Christ as Mediator then he had no authority as Mediator to send his Apostles for it followeth Go ye therefore and preach from this authority here
of Joh. 20. 23. not of the Jewish Church It maketh the more against him I am sure that it s spoken to and of Christs Disciples for this proveth that the Church vers 17. is not the Jewish Sanhedrin but the Christian Presbytery then instituted and afterwards erected and that the thing which makes one as an Heathen and a Publican is binding of his sinnes upon him And for the context immediatly after Christ had said If he neglect to heare the Church let him be unto thee c. he addeth Verily I say unto you whatsoever ye shall bind on earth c. The dependency is very cleare A Christian having first admonished his brother in private then having taken two or three witnesses after this having brought it to the publique cognizance of the Ecclesiasticall Consistory and after all that the offender being for his obstinacy excommunicate here is the last step no further progresse Now might one thinke what of all this what shall follow upon it Nay saith Christ it shall not be in vaine it shall be ratisied in Heaven And as the purpose cohereth so that forme of words Verily I say unto you is ordinarily used by Christ to signifie his continuing and pressing home the same purpose which he had last mentioned as Matth. 5. 26. Matth. 6. 2. Matth. 8. 10. Matth. 10. 15. Matth. 11. 11. Matth. 18. 3. Matth. 19. 23 28. Matth. 21. 31. Matth. 23. 36. Matth. 26. 13. Matth. 24. 34 47. Marke 10. 15. 12. 43. 13. 30. Luke 12. 37. and many the like passages To my best observation I have found no place where Christs Verily I say unto you begins a new purpose which hath no coherence with nor dependency upon the former This coherence of the Text and the dependency of vers 18. upon that which went before which dependency is acknowledged by Erastus who perceiving that he could not deny the dependency fancieth that the binding and loosing is meant of the offended brothers pardoning or not pardoning of the offender Confirm Thes. pag. 157. doth also quite overthrow Master Prynnes other answer that this binding and loosing is onely meant of preaching the Gospell and of denouncing remission of sinnes to the penitent and wrath to the impenitent Nay That potestas clavium conoionalis is instituted in other places but here its potestas clâ—…vium disciplinalis as is evident First by the coherence of the Text and by the taking of two or three more and then telling of the thing to the Church all which intimateth a rising as from one or two or three more so from them to the Church which cannot be meant of one man as hath been argued against both Pope and Prelate for no one man can be called a Church neither hath one man the power of jurisdiction but one man hath the power of preaching Secondly the Apostles and those who succeed them in the worke of the Ministery have the same power of the Keys committed from Christ to them ministerially which Christ hath committed from the father to him as Mediator authoritatively For in the parallel place Ioh. 20. v. 21 23. where he gives them power of remitting or retaining sinnes he saith As my Father hath sent me even so send I you But the Father gave Christ such a power of the Keyes as comprehends a power of Government and not meerely doctrinall Isa. 22. 21 22. I will commit the government into his hand c. And the Keyes of the house of David will I lay upon his shoulder Thirdly It may be proved also by that which immediately followeth vers 19. Againe I say unto you that if two of you shall agree on earth c. which cannot be meant of the power of preaching for neither the efficacy of preaching nor the ratification of it in Heaven nor the fruit of it on Earth doth depend upon this that two preachers must needs agree in the same thing But it agreeth well to the power of Discipline concerning which it answereth these two objections First it might be said the Apostles and other Church-governours may fall to be very few in this or that Church where the offence riseth shall we in that case execute any Church-discipline Yes saith Christ if there were but two Church-officers in a Church where no more can be had they are to exercise Discipline and it shall not be in vaine Againe it might be objected be they two or three or more what if they doe not agree among themselves To that he answereth there must be an agreement of two Church-officers at least otherwise the sentence shall be null we can not say the like of the doctrinall power of binding or loosing that it is of no force nor validity unlesse two at least agree in the same doctrine as hath been said two must agree in that sentence or censure which is desired to be ratified in Heaven and then they binding on Earth and unanimously calling upon God to ratifie it in Heaven it shall be done Fourthly this binding and loosing can not goe without the Church it is applicable to none but a Church member or a Brother So the threed of the Text goes along from vers 15. If thy Brother trespasse against thee and vers 16. thou hast gained thy Brother And when it is said Tell the Church it is supposed that the offender is a member of the Church over whom the Church hath authority and of whom there is hope that he will heare the Church And when it is said Let him be unto thee as an Heathen man and a Publican it is supposed that formerly he was not unto us as an Heathen man and a Publican For these and the like reasons Tostatus in Matth. 18. quaest 91. and divers others hold that this rule of Christ is not applicable to those who are without the Church But if the binding and loosing be meant onely of preaching the Gospell as Master Prynne would have it then it were applicable to those that are not yet baptised nor made Church members for unto such the Gospell hath been and may be preached The binding and loosing which is proper to a Brother or to a Church member must be a juridicall power of censures of which the Apostle saith 1 Cor. 5. 12. What have I to doe to judge them also that are without Doe not ye judge them that are within Therefore Chrysostome Hom. 61. in Matth. according to the Greeke Hom. 60. doth parallel Matth. 18. with 1 Cor. 5. proving that this rule of Christ is not applicable to one that is without but onely to a brother Which Paul also saith in these words What have I to doe to judge them also that are without But he commandeth us to convince and reduce brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to cut off the disobedient this he Christ doth also in this place Theophylact also on Matth. 18. noteth the same restriction of this rule of Christ to a Christian Brother Fifthly this binding power is
consolatoria promissione nanâ—… dieitur Sunt quidam de hinc 〈◊〉 qui non gustabuâ—…t mortem donec videant regâ—…um Dei The very same words hath Bedâ—… on Mark. 9. 1. following it seemes Gregory Grotius on Matth. 16. 28. doth likewise understand the promulgation of the Gospel and the Scâ—pter of Christ that is his law going out of Zion to be here meant I conclude as the Church is not onely a mystical but a political body So Christ is not onely a mystical but a political Head But peradventure some men will be bold to give another answer that the Lord Jesus indeed reigneth over the Church even in a political respect but that the administration and influence of this his Kingly office is in by and through the Magistrate who is supreme Judge Governour and Head of the Church under Christ. To this I answer Hence it would follow 1. That Christs Kingdom is of this World and commeth with observation as the Kingdoms of this World do which himself denieth Luke 17 20 Iohn 18 36. Next It would follow that Christ doth not reigne nor exercise his Kingly office in the Government of his Church under Pagan Turkish or persecuting Princes but onely under the Christian Magistrate which no man dare say 3. The Civil Magistrate is Gods Vicegerent but not Christs that is the Magistrates power hath its rise origâ—nation institution and deputation not from that speciall dominion which Christ exerciseth over the Church as Mediator and Head thereof But from that Universal Lordship and Soveraignity which God exerciseth over all men by right of Creation In so much that there had been for orders sake Magistrates or superior Powers though man had not fallen but continued in his innocency and now by the Law of Nature and Nations there are Magistrates among those who know nothing of Christ and among whom Christ reigneth not as Mediator though God reigneth over them by the Kingdom of power 4. If the Magistrate be supreme Head and Governour of the Church under Christ then the Ministers of the Church are the Magistrates Ministers as well as Christs and must act in the Magistrates name and as subordinate to him and the Magistrate shall be Christs Minister and act in Christs Name The seventeeth Argument I draw from the institution of Excommunication by Christ Matth. 18. 17. Tell it unto the Church But if he neglect to hear the Church Let him be unto thee as a heathen man and a Publican In which Text 1. All is restricted to a brother or a Church-member and agreeth not to him who is no Church-member 2. His treâ—pasle is here lookt upon under the notion of scandal and of that which is also like to destroy his owne soule 3. The scope is not civil but spiritual to gain or save his soul. 4. The proceedings are not without witnesses 5. There is a publick complaint made to the Church 6. And that because he appeares impenitent after admonitions given privatly and before two or three 7. The Church speaks and gives a Judgement concerning him which he is bound to obey 8. If he obey not then he is to be esteemed and held as a heathen man and a Publican 9. And that for his not hearing the Church which is a publike scandal concerning the whole Church 10. Being as as an Heathen and Publican he is kept back from some ordinances 11. He is bound on earth by Church-Officers Whatsoever ye bind c. 12. He is also bound in Heaven More of this place else-where These hints will now serve The Erastians deny that either the case or the court or the censure there mentioned is Ecclesiastical or Spiritual But I prove all the three First Christ speaketh of the case of scandals not of personal or civil injuries whereof he would be no Judge Luk. 12. 14. and for which he would not permit Christians to go to Law before the Roman Emperor or his deputies 1 Cor. 6. 1. 6. 7. But if their interpretation stand they must grant that Christ giveth laws concerning civil injuries and that he permitteth one of his disciples to accuse another for a civil injury before an unbeleeving Judge Beside Christ saith not If he shall hear thee thou hast from him a voluntary reparation of the wrong or satisfaction for it which is the end why we deal with one who hath done us a civil injury But he saith If he shall hear thee thou hast gained thy brother intimating that the offending brother is told and admonished of his fault onely for a spiritual end for the good of his soul and for gaining him to repentance All which proveth that our Saviour meaneth not there of private or civil injuries as the Erastians suppose but of scandals of which also he had spoken much before as appeareth by the preceding part of that chapter A civil injury done by one brother to another is a scandal but every scandal is not a civil injury The Jewes to whose custome Christ doth here allude did excommunicate for diverse scandals which were not civil injuries And Paul saith of a scandal which was not a civil injury when ye sin so against the brethren c. 1 Cor. 8. 12. 2. The court is Ecclesiastical not civil for when it is said Tell it unto the Church must we not expound Scripture by Scripture and not understand the Word Church to be meant of a civil Court for though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Act. 19. reoitative of a heathenish civil assembly called by that name among those heathens yet the pen-men of the holy Ghost have not made choice of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any place of the new Testament to expresse a civil court either of Jewes or Christians So that we cannot suppose that the holy Ghost speaking so as men may understand him would have put the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place to signifie such a thing as no where else in the new Testament it is found to signifie Nay this very place expoundeth it self for Christ directeth his speech to the Apostles and in them to their Successors in the government of the Church Whatsoever ye shall bind c. And if two of you shall agree c. So that the church which here bindeth or judgeth is an Assembly of the Apostles Ministers or Elders of the church 3. The censure is spirituall as appeareth both by these words Let him be unto thee as a Heathen and a Publican which relate to the Excommunication from the church of the Jewes and comprehendeth not onely an exclusion from private fellowship and company which was the condition of the Publicans with whom the Jewes would not eat but also an exclusion from the Temple Sacrifices and communion in the holy things which was the condition of heathens yea of prophane Publicans too of which elsewhere And further it appeareth by these words Whatsoever ye shall bind on earth c. The Apostles had no power to inflict any
his place against the holy Ghost the said holy Spirit bearing the contrary record to his Conscience Testimonies taken out of the Harmony of the Confessions of the Faith of the 〈◊〉 Churches Râ—printed at London 1643. Pag. 238. Out of the confession of Helvetia FUrthermore there is another power of duty or ministerial power limited out by him who hath full and absolute power and authority And this is more like a Ministry then Dominion For we see that some master doth give unto the steward of his house authority and power over his House and for that cause delivereth him his keyes that he may admit or exclude such as his master will have admitted or excluded According to this power doth the Minister by his office that which the Lord hath commanded him to do and the Lord doth ratifie and confirm that which he doth and will have the deeds of his ministers to be acknowledged and esteemed as his own deeds unto which end are those speeches in the Gospel I will give unto thee the keyes of the Kingdom of heaven and whatsoever thou bindest or loosest in earth shall be bound and loosed in heaven Again whose sins soever ye remit they shall be remitted and whose sins soever ye retain they shall be retained But if the minister deal not in all things as his Lord hath commanded him but passe the limits and bounds of Faith then the Lord doth make void that which he doth Wherefore the Ecclesiastical power of the Ministers of the Church is that function whereby they do indeed govern the Church of God but yet so as they do all things in the Church as he hath prescribed in his Word which thing being so done the faithful do esteem them as done of the Lord himself Pag. 250. Out of the confession of Bohemia THe 14th Chapter of Ecclesiastical doctrine is of the Lords keyes of which he saith to Peter I will give thee the Keyes of the Kingdom of Heaven and these keyes are the peculiar function or Ministery and administration of Christ his power and his holy Spirit which power is committed to the Church of Christ and to the Ministers thereof unto the end of the world that they should not onely by preaching publish the holy Gospel although they should do this especially that is should shew forth that Word of true comfort and the joyful message of peace and new tydings of that favour which God offereth but also that to the beleeving and unbeleeving they should publikely or privately denounce and make known to wit to them his favour to these his wrath and that to all in general or to every one in particular that they may wisely receive some into the house of God to the communion of Saints and drive some out from thence and may so through the performance of their Ministery hold in their hand the Scepter of Christ his Kingdom and use the same to the government of Christ his Sheep And after Moreover a manifest example of using the power of the keyes is laid out in that sinner of Corinth and others whom St. Paul together with the Church in that place by the power and authority of our Lord Jesus Christ and of his Spirit threw out from thence and delivered to Sathan and contrariwise after that God had given him grace to repent he absolved him from his sins he took him again into the Church to the communion of Saints and Sacraments and so opened to him the Kingdom of Heaven again By this we may understand that these keyes or this divine function of the Lords is committed and granted to those that have charge of souls and to each several Ecclesiastical Societies whether they be smal or great Of which thing the Lord sayeth to the Churches Verily I say unto you whatsoever ye bind on earth shall be bound in heaven And straight after For where two or three are gathered together in my Name there am I in the middest of them Pag. 253. Out of the French Confession VVE beleeve that this true Church ought to be governed by that regiment or discâ—pline which our Lord Jesus Christ hath established to wit so that there be Pastors Elders and Deacons that the purity of doctrine may be retained vices repressed c. Pag. 257. Out of the Confession of Belgia VVE beleeve that this Church ought to be ruled and governed by that spiritual Regiment which God himself hath delivered in his word so that there be placed in it Pastors and Ministers purely to preach and rightly to administer the holy Sacraments that there be also in it Seniors and Deacons of whom the Senate of the Church might consist that by these means true Religion might be preserved and sincere doctrine in every place retained and spread abroad that vicious and wicked men might after a spiritual manner be rebuked amended and as it were by the bridle of discipline kept within their compasse Pag. 260. Out of the Confession of Auspurge AGain by the Gospel or as they term it by Gods Law Bishops as they be Bishops that is such as have the administration of the Word and Sacraments committed to them have no jurisdiction at all but onely to forgive sin Also to know what is true doctrine and to reject such Doctrine as will not stand with the Gospel and to debarre from the communion of the Church such as are notoriously wicked not by humane force and violence but by the word of God And herein of necessity the Churches ought by the law of God to perform obedience unto them according to the saying of Christ He that heareth you heareth me Upon which place the Observation saith thus To debar the wicked c. To wit by the judgement and verdict of the Presbyterie lawfully gathered together c. A Testimony out of the Ecclesiastical Discipline of the Reformed Churches in France Cap. 5. Art 9. THe knowledge of scandals and the censure or judgement thereof belongeth to the Company of Pastors and Elders Art 15. If it befalleth that besides the admonitions usually made by the Consistories to such as have done amisse there be some other punishment or more rigorous censure to be used It shall then be done either by suspension or privation of the holy communion for a time or by excommunication or cutting off from the Church In which cases the Consistories are to be advised to use all prudence and to make distinction betwixt the one and the other As likewise to ponder and carefully to examine the faults and scandals that are brought before them with all their circumstances to judge warily of the censure which may be required Harmonia Synodorum Belgicarum Cap. 14. Art 7. 8. 9. PEccata sua natura publica aut per admonitionis privatae contemtum publicata ex Consistorii totius arbitrio modo formâ ad aedificationem maximè accomodatis sunt Corrigenda Qui pertinaciter Consistorii admonitiones rejecerit à S. Coenae communione
Intention and it being accordingly declared and Resolved by them That all sorts of notorious scandalous Offenders should be suspended from the Sacrament Which is the very point so much opposed by Master Prynne for the controversie moved by him is not so much concerning the manner or who should be the Judges as concerning the matter it selfe he contending that all sorts of notorious scandalous offenders should not be suspended from the Sacrament but onely such as are excommunicated and excluded from the hearing of the Word Prayer and all other publique Ordinances Having now removed so many mistakes of the true state of the question that which is in controversie is plainly this Whether according to the word of God there ought to be in the Elderships of Churches a spirituall power and authority by which they that are called brethren that is Church members or Officers for the publique scandall of a prophane life or of pernicious doctrine or for a private offence obstinately continued in after admonitions and so growing to a publique scandall are upon proofe of such scandall to be suspended from the Lords Table untill signes of repentance appeare in them and if they continue contumacious are in the name of Jesus Christ to be excommunicate and cut off from all membership and communion with the Church and their sinnes pronounced to be bound on earth and by consequence in Heaven untill by true and sincere repentance they turne to God and by the declaration of such repentance be reconciled unto the Church The affirmative is the received doctrine of the reformed Churches whereunto I adhere The first part of it concerning Suspension is utterly denyed by M r Prynne which breaketh the concatenation and order of Church discipline held forth in the question now stated Whether he denieth also Excommunication by Elderships to be an Ordinance and Institution of Christ and onely holdeth it to be lawfull and warrantable by the word of God I am not certaine If he do then he holds the totall negative of this present question However I am sure he hath gone about to take away some of the principall Scripturall foundations and pillars upon which Excommunication is builded As touching the gradation and order in the question as now stated it is meant positively and exclusively that such a gradation not onely may but ought to be observed ordinarily which M r Prynne denieth although I deny not thaâ— for some publique enormous haynous abominations there may be without such degrees of proceeding a present cutting off by Excommunication But this belongs not to the present controversie CHAP. II. Whether Matth. 18. 15 16 17. prove Excommunication THe second point of difference is concerning Matth. 18. M r Prynne in the first of his foure questions told us that the words Matth. 18. 17. Let him be to thee as an Heathen man and a Publican are meant onely of personall private trespasses between man and man not publique scandalous sinnes against the Congregation and that t is not said Let him be to the whole Church but let him be to Thee c. This I did in my Sermon retort For if to thee for a personall private trespasse much more to the whole Church for a publique scandalous sinne whereby he trespasseth against the whole Congregation Yea it followeth upon his interpretation that he may account the whole Church as Heathens and Publicans if all the members of the Church doe him a personall injury whereupon I left this to be considered by every man of understanding whether if a private man may account the whole Church as Heathens and Publicans for a personall injury done to himselfe alone it will not follow that much more the whole Church may account a man as a Heathen and Publican for a publique scandalous sinne against the whole Church M r Prynne in his Vindication pag. 3. glanceth at this objection but he takes notice onely of the halfe of it and he is so farre from turning off my retortion that he confirmeth it for pag. 4. he confesseth that every Christian hath free power by Gods word to esteeme not onely a particular brother but all the members of a Congregation as Heathens and Publicans if he or they continue impenitent in the case of private injuries after admonition Now my exception against his Quere remains unanswered If I may esteem the whole Church as Heathens and Publicans when they doe me an injury and continue impenitent therein may not the whole Church esteem me as an Heathen man and a Publican when I commit a publique and scandalous trespasse against the whole Church and continues impenitent therein Shall a private man have power to cast off the whole Church as Heathens and Publicans and shall not the whole Church have power to cast off one man as an Heathen and Publican I know he understands those words Let him be to thee as a Heathen man and a Publican in another sence then either the reformed Churches doe or the ancient Churches did and takes the meaning to be of avoyding fellowship and familiarity with him before any sentence of Excommunication passed against the offender But however my argument from proportion will hold If civill fellowship must be refused because of obstinacy in a civill injury why shall not spirituall or Church-fellowship be refused to him that hath committed a spirituall injury or trespasse against the Church If private fellowship ought to be denied unto him that will not repent of a private injury why shall not publique fellowship in eating and drinking with the Church at the Lords Table be denied unto him that will not repent of a publique scandall given to the Congregation Are the rules of Church fellowship looser and wider than the rules of civill fellowship or are they straiter Is the way of communion of Saints broader than the way of civill communion or is it narrower Peradventure he will say that the whole Church that is all the members of the Church have power to withdraw from an obstinate scandalous brother that is to have no fraternall converse or private Christian fellowship with him Well then If thus farre he be as a Heathen and a Publican to the whole Church distributively how shall he be as a Christian brother to the whole Church collectively If all the members of the Church severally withdraw fellowship from him even before he be excommunicated how shall the whole Church together be bound to keepe fellowship with him till he be excommunicated Instead of loosing such knots M r Prynne undertakes to prove another thing that this Text of Matthew is not meane of Excommunication or Church censures and that the Church in this Text was not any Ecclesiasticall Consistory here he citeth Iosephus as if he had spoken of that Text but onely the Sanhedrin or Court of civill Justice But though all this were true which he saith yet there may be a good argument drawn by necessary consequence from this Text to prove Excommunication Which
an Heathen man and a Publican 6. This interpretation as it is fathered upon Grotius so it may be confuted out of Grotius upon the very place He expounds Tell it unto the Church by the same words which Drusius citeth è libro Musar declare it coram multis before many But is this any other then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many spoken of 2 Cor 2. 6 a place cited by Grotius himselfe together with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before all 1 Tim. 5. 20. Now these were acts of Ecclesiasticall power and authority not simply the acts of a greater number He tels us also it was the manner among the Jewes to referre the businesse ad multitudinem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the assembly of those who were of the same way or followed the same rites the judgements of which multitude saith he seniores tanquam praesides moderabantur the Elders as Presidents did moderate He further cleares it out of Tertullian apol cap. 39. where speaking of the Churches or assemblies of Christians he saith ibidem etiam exhortationes castigationes censura divina c. praesident probati quique seniores Where there are also exhortations corrections and Divine censure c. all the approved Elders doe preside And is not this the very thing we contend for I hope I may now conclude that Tell the Church is neither meant of the civill Magistrate nor simply of a greater number but of the Elders or as others expresse it better of the Eldership or Assembly of Elders So Stephanus Scapula and Pasor in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calvin Bucerus Illyricus Beza Hunnius Tossanus Pareus Cartwright Camero Diodati the Dutch annotations all upon the place Marlorat in Thesauro in the word Ecclesia Zanchius in 4. Praec pag. 741. Iunius Animad in Bell. Contr. 3. lib. 1. cap. 6. Gerhard loc theol Tom. 6. pag. 137. Meisuerus Disput. de regim Eccles. quaest 1. Trelcatius Instit. Theol. lib. 1. pag. 291. Polanus Syntag. lib. 7. cap. 1. Bullinger in 1 Cor. 5. 4. Whittaker de Ecclesia quaest 1. cap. 2. Danaeus in 1 Tim. pag. 246. 394. These and many more understand that neither the Magistrate nor the multitude of the Church nor simply a great number is meant by the Church Matth. 18. but the Elders or Ecclesiasticall senate who have the name of the Church partly by a Synâ—cdoche because they are a chief part of the Church as otherwhere the people or flock distinct from the Elders is called the Church Act. 20. 28. partly because of their eminent station and principall function in the Church as we say we have seen such a mans Picture when haply t is but from the shoulders upward partly because the Elders act in all matters of importance so as they carry along with them the knowledge and consent of the Church And therefore according to Salmeron his observation Tom. 4. part 3. Tract 9. Christ would not say Tell the officers or Rulers of the Church but Tell the Church because an obstinate offender is not to be excommunicate secretly or in a corner but with the knowledge and consent of the whole Church so that for striking of the sinner with the greater fear and shame in regard of that knowledge and consent of the Church the telling of the officers is called the telling of the Church partly also because of the ordinary manner of speaking in the like cases that which is done by the Parliament is done by the Kingdom and that which is done by the common Councell is done by the City Among the Jewes with whom Christ and his Apostles were conversant this manner of speaking was usuall Danaeus where before cited citeth R. David Kimchi upon Ose. 5. noting that the name of the house of Israel is often put for the Sanhedrin in Scripture T is certaine the Sanhedrin hath divers times the name Kabal in the Hebrew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek of the old Testament Which is acknowledged even by those who have contended for a kind of popular Government in the Church See Guide unto Zion pag. 5. Ainsworth in his Counterpoison pag. 113. CHAP. VI. Of the power of binding and loosing Matth. 18. 18. THey that doe not understand Matth. 18. 17. of Excommunication are extreamely difficulted and scarce know what to make of that binding and loosing which is mentioned in the words immediately following v. 18. verily I say unto you whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven Erastus and Grotius understand it of a private brother or the party offended his binding or loosing of the offender Bishop Bilson understands it of a civill binding or loosing by the Magistrate whom he conceives to be meant by the Church vers 17. These doe acknowledge a coherence and dependance between vers 17. and 18. M r Prynne differing from them doth not acknowledge this coherence and expounds the binding and loosing to be ministeriall indeed but onely Doctrinall Some others dissenting from all these doe referre this binding and loosing not to a person but to a thing or Doctrine whatsoever ye shall bind that is whatsoever ye shall declare to be false erroneous impious c. Sutlivius though he differ much from us in the Interpretation of vers 15 16 17. yet he differeth as much if not more from the Erastians in the Interpretation of vers 18. for he will have the binding and loosing to be Ecclesiasticall and spirituall not civill to be Juridicall not Doctrinall onely to be Acts of Government committed to Apostles Bishops and Pastors he alloweth no share to ruling Elders yet he alloweth as little of the power of binding and loosing either to the Magistrate or to the party offended See him de Presbyteriâ—… Cap. 9. 10. So that they can neither satisfie themselves nor others concerning the meaning and the context For the confutation of all those Glosses and for the vindication of the true scope and sence of the Text I shall first of all observe whence this phrase of binding and loosing appeareth to have been borrowed namely both from the Hebrewes and from the Graecians The Hebrews did ascribe to the Interpreters of the Law Power authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to loose So Grotius tells us on Mat. 16. 19. The Hebrews had their loosing of an Excommunicated person which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Buxtorf Lexic Chald. Talm. Rabbin pag. 1410. The Grecians also had a binding and loosing which was judiciall Budaeus and Stephanus on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cite out of Aeschines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quum primo suffragio non absolutus fuerit reus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the stone by which the Senators did give their suffrage in judgement It was either a blacke stone by which they did bind the sinner and retaine his sinne and that stone
was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or it was a white stone by which they did loose remit and absolve and that stone was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was the thing that Tully calleth Solvere crimine So where it is said her iniquity is pardoned Isa. 40. 2. the 70 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her iniquity is loosed And because there is usually some kind of expiation before a loosing and remitting of sinnes which expiation being performed the loosing follows therefore the Graecians called such necessary and râ—quisit expiation by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is loosing and they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they expiatory Gods who did chiefly take care of those expiations That in Scripture the power of binding is judiciall and authoritative is cleared by my Reverend and Learned Colleague Maâ—er Rutherford in The Divine right of Church Government pag. 234. 235 I adde that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto which Grotius sends â—s is â—sed for that binding or incarceration which is an act of 〈◊〉 authority as Gen. 40. 3. Gen. 42. 16. 19. 24. Num. 15. 34 Levit. 24. 12. 2 Kings 17. 4. Isa. 42. 7. Jer. 40. 1. Ezek. 3. 25. It is also used for an authoritative prohibition Num. 11. 28. my Lord Moses forbid them Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interdictum a decree forbidding somewhat Dan. 6 7 8 9. As binding and loosing are Acts of authority and power such as doth not belong to any single person or brother offended so the binding and loosing mentioned Matth. 18. 18. are Acts of Ecclesiasticall and spirituall authority belonging to the Kingdom and Government of Christ in his Church but not belonging to the civill Magistrate And as the authority is Ecclesiasticall and spirituall so it is more than Doctrinall it is a power of inflicting or taking off Church Censures These two things I will endeavour to prove 1. That this power of binding and loosing belongeth neither to private Christians nor to civill Magistrates but to Church Officers 2. That this power is juridicall or forensicall and not Doctrinall onely that is that Church-Officers are here authorised to bind with censures or to loose from censures as there shall be cause In both which we have Antiquity for us Which I doe the rather observe because Erastus and Grotius alledge some of the Antients for their exposition of Math. 18. 18. that this binding or loosing is by the offended brother That which Augustine Origen and Theophylact say of one brother his binding or loosing is but spoken tropologically and not as the literall sence of the Text yea Theophylact in that passage cited by Erastus and Grotius doth distinguish between the Ministeriall or Ecclesiasticall binding and loosing and the party offended his binding and loosing Non enim solùm quae solvunt sacerdotes sunt soluta sed quaecunque nos c. Theophylact doth also find excommunication in that Text Illam autem Ecclesiam si non audierit tunc abjiciatar ne suae malitiâ—… participes faciat alios I further appeal to Augustine himself Epist. 75. where speaking of Excommunication and Anathema he distinguisheth it from corporall punishment and after he hath spoken of the temporall sword he addeth Spiritualis autem paena qua fit quod scriptum est Quae ligaveris in terra erunt ligata in caelo animas obligat But the spirituall punishment by which that thing is done which is written What thou shalt bind on earth shall be bound in heaven doth bind soulâ—… Againe in his sixth Tome lib. 1. contra adversarium legis prophetarum â—…ap 17. he doth most plainly interpret Math. 18. 18. of Church discipline and binding by Censure Hierome both in his Commentary upon Matth. 18. and in his Epistle to Heliodorus speaketh of this power of binding as a judiciall forensicall power belonging to the Ministers or Officers of the Church by which they judge and censure offenders But to save my self the labour of more citations I take help from Bishop Bilson of the perpetuall Government of Christs Church cap. 4. where though he expound the binding and loosing Matth. 18. 18. to be Acts of the Magistrate yet he acknowledgeth hat the Antient writers leane vere much another way and understand that Text of the ministeriall and spirituall power of Excommunication for which he citeth Chrysost. de sacerdotio lib. 3. Ambros. de paenitent lib. 1. c. 2. Hierom. in Matth. cap. 18. Hilar. in Mat. can 18. Vnto these I also adde Isidorus Polusiota in the third Book of his Epistles Epist. 260. where he applieth this Text Matth. 18 19. to this sence that impenitent finners are to be bound and penitent sinners loosed and thence argueth against the absolving of a perjured person who had not declared himself penitent but had purchased his absolution by a gift Nor can I passe Chrysostome upon this very Text where he tells that Christ will have such a one to be punished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both with a present Chastisement and with a future punishment or both in earth and in heaven and would have the offender to fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casting out of the Church He addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cuts not off immediately but after admonitions I will now proceed to a further confirmation of the two propositions afore mentioned Touching the first That this binding and loosing Matth. 18. 18. belongeth nei her to private Christians nor to civill Magistrates but to Church Officers I clear it thus There are two things by which as Schoolemen observe mens soules and consciences are bound 1. They are bound by their sinnes Prov. 5. 22. His own iniquities shall take the wicked himself he shall be holden with the cords of his sins Act. 8. 23. thou art in the bond of iniquity 2. Men are bound by precepts Matth. 23. 4. They bind heavy burthens and grievous to be born and lay them on mens shoulders This binding by precept or law some take to be meant Ezech. 3. 25. O Sonne of man behold they shal put bands upon thee shall bind thee with them that is thou shalt in vision see thy self bound with bands upon thee to signifie that I have forbidden thee to be a reprover to the rebellius house So the Chaldee paraphrase But thou a Sonne of man behold I have put my word upon thee as a band of cords with which they bind and thou shalt not goe forth into the midst of them Now in both these respects the Scripture elsewhere doth ascribe to Church-Officers a power of binding and loosing 1 In respect of sinne Io. 20. 23. Whosesoever sins ye remit they are remitted unto them and whosesoever sin s ye retaine they are retained It is spoken to the Apostles and their successors in the Ministery of the Gospell Matth. 16. 19. I will give unto thee the Keyes of the Kingdome of heaven and whatsoever thou shalâ—… bind on earth shall be
bound in heaven and whatsoever thou shalt loose on earth shall be loosed in heaven Where the power of binding and loosing is given to the Apostles Grotius upon the place cleareth it from 2. Cor. 5. 19. 20. God hath committed unto us the word of reconciliation Now then we are Ambassadours for Christ. So that we find in Scripture Church Officers inabled and authorised ex officio as the Heraulds and Ambassadours of the King of Zion to loose from the bands of sinne all repenting and beleiving sinners and to bind over to eternall justice and wrath the impenitent and unbeleevers 2 They are also authorised dogmatically and authoritatively to declare and impose the will of Christ and to bind his precepts upon the shoulders of his peeple Matth. 28. 20. as likewise to loose them and pronounce them free from such burthens as men would impose upon them contrary or beside the word of God 1 Cor. 7. 23. An example of both we have Act. 15. 28. The Synod of the Apostles and Elders bindeth upon the Churches such Burthens as were necessary by the Law of love for the avoiding of scandall but did pronounce the Churches to be free and loosed from other burthens which the Judaizing Teachers would have bound upon them Now therefore if we will expound Matth. 18. 18. by other Scriptures it being the onely surest way to expound Scripture by Scripture it is manifest and undeniable that Church-Officers are by other Scriptures inabled and authorised to bind loose in both those respects afore-mentioned But we no where find in Scripture that Christ hath given either to all private Christians or to the civill Magistrate a Commission and Authority to bind or loose sinners I know a private Christian may and ought to convince an impenitent brother and to comfort a repenting brother ex charitate Christiana But the Scripture doth not say that God hath committed to every private Christian the word of reconciliation and that all Christians are Ambassadours for Christ nor is there a promise to ratifie in heaven the convictions or comforts given by a private Christian No more then a King doth ingage himself in verbo principis to pardon such as any of his good Subjects shall pardon or to condemne such as any of his good Subjects shall condemne but a King ingageth himself to ratifie what his Ambassadours Commissioners or Ministers shall doe in his name and according to the Commission which he hath given them to pardon or condemne Besides all this if Christ had meant here of the brother to whom the injury was don his private binding or loosing not condemning or forgiving then he had kept the phrase in the singular number which Erastus observeth diligently all along the Text vers 15 16 17. But he might have also observed that vers 18. carries the power of binding and loosing to a plurality VVhatsoever ye bind c. As for the Magistrate it belongeth to him to bind with the cords of corporall or civill punishments or to loose and liberat from the same as he shall see cause according to law and justice But this doth n t belong to the spirituall Kingdome of Jesus Christ for his Kingdome is not of this world neither are the weapons thereof carnall but spirituall And beside the Magistrate may lawfully and sometime doth bind on punishment when the soule is loosed in Heaven and the sinne remitted Again the Magistrate may lawfully and sometime doth loose and absolve from punishment when a mans soule is impenitent and sinne is still bound upon his conscience There is no such promise that God will forgive whom the Magistrate forgiveth or condemne whom the Magistrate condemneth Neither hath God any where in Scripture committed to the Magistrate the Keyes of the Kingdome of Heaven or the word of reconciliation as to the Ambassadours of Christ. Binding and loosing in the other sence by a dogmaticall authoritative declaration of the will of Christ is not so principally or directy intended Matth. 18. 18. as that other binding and loosing in respect of sinne Howbeit it is not to be excluded because the words preceding Vers. 17. mention not onely the execution of Excommunication Let him be to thee as an Heathen man and a Publican but also the Churches judgement and determination of the case if he neglect to heare the Church which words implie that the Church hath declared the will of Christ in such a case and required the offender to doe accordingly but he shewing himselfe unwilling and contumacious as it were saying in his heart I will breake their bands asunder and cast away their cords from me thereupon the promise reacheth to this also that what the Church hath determined or imposed according to the will of Christ shall be ratified and approved in Heaven Now Christ hath no where given a Commission either to every particular Christian or to the Magistrate to teach his people to observe all things which he hath commanded them and authoritatively to determine controversies of faith or cases of conscience As in the old Testament the Priests lips did preserve knowledge and they were to seeke the law at his mouth Mal. 2. 7. so in the new Testament the Ministers of Christ have the Commission to make known the counsell of God My second proposition that the power of binding and loosing Matth. 18. 18. is juridicall or forensicall and meant of inflicting or taking off Ecclesiasticall Censures this I will make good in the next place against M r Prynne who to elude the argument for Excommunication from Matth. 18. answereth two things concerning the binding and loosing there spoken of 1. That these words have no coherence with or dependence upon the former 2. That this binding and loosing is meant onely of preaching the Gospell Touching the first of these I confesse if by the Church vers 17. be meant a civill Court of Justice and by those words Let him be unto thee as an Heathen c. be meant no more but keepe no civill fellowship with him which is his sence of the Text I cannot marvell that he could finde no coherence between vers 17. and vers 18. yet if there be no coherence between these verses the generality of Interpreters have gone upon a great mistake of the Text conceiving that Christ doth here anticipate a great objection and adde a great encouragement in point of Church discipline for when the offender is excommunicated that is all the Church can doe to humble and reduce him put the case he or others despise the censures of the Church What will your censure doe saith M r Hussey To that very thing Christ answereth It shall be ratified in Heaven and it shall doe more then the binding of the offenders in fetters of Iron could doe But let us heare what M r Prynne saith against the coherence of Text because saith he that of binding and loosing is spoken onely to and of Christs disciples as is evident by the parallel Text