loosing belongs to Censures and not only to stating of Cases of Conscience even if the Talmud were our judge for sure there is nothing more ordinary in that then to heare of loosing them who are excommunicate which must needs imply that they which were so excommunicate till they were loosed were supposed bound also Sect. 16 And therefore it may be observed in passing that the learned H. Grotius having in his Notes on Matth. 16.19 made this Talmudical observation that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to loose are by the Hebrewes attributed to the interpreters of the law which seems something agreeable to this observation conceiving the Keyes there spoken of to be the keyes of knowledge Luk. 11.52 doth yet on Matth. 16.19 interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 binding and loosing there by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retaining and remitting Joh. 20.23 and in his notes on that third place acknowledges that thus the Apostles did remit either when by Baptisme they received into the Church those that professed the faith or when after the testimony of serious repentance they received into their communion those that had been lapst or fallen and applies to it that of the 2 Cor. 2.10 To whom ye forgive any thing I forgive also which belongs clearly to the excommunicate incestuous person in the former Epistle who was it seems by this Ecclesiastical course brought to a capacity of remission and absolution by that time and now absolved by St. Pâ—ul and for the conjunction of both these senses in the interpretation of that place he produces S. Cyprians authority Ep. 73. To which I shall only adde that in another part of his Notes upon the Gospels Luk. 6.22 this very Judicious man whose education might have given him as great prejudices against the Prelacie as any other hath given us a very excellent tract concerning this subject of Excommunication or Censures And at last resolves out of St. Cyprians Epistles Totum ferme Christianae disciplinae vigorem in istis judiciis constitisse c. that well nigh all the vigor of Christian discipline consisted in those judgments of the Church Quem morem qui ex Ecclesiâ sublatum volunt gravissimum infligunt vulnus disciplinae quam corruptis adeò Christianorum moribus ad veterem severitatem reduci maximum sit operae pretium tantùm abest ut ulla ejus pars reliqua laxari debeat c. Which custome they which would remove out of the church inflict a most grievous wound on discipline which now in this notable corruption of the manners of Christians it were most excellently worth any mans pains to have reduced to its antient severity so far is it from being fit that any remaining member or part of it should be loosed or put out of joynt and in another place Disciplinam morum ego non refugio ut modò pax coeat nulla futura sit tam severa cui non libenter me meosque sim subjecturus For the discipline in order to manners I would willingly subject my self and all that belong to me to the severest that could be brought into the Church But this by the way For the perfecting of this answer and satisfying all the contrary Sect. 17 appearances fully it must yet farther be observed that there is one thing presumed and not undertaken to be proved in this objection without which all the observations from the Talmud are utterly invalid and unconcluding and that one thing not at all to be granted by us being indeed as I conceive very far from truth It is this that by the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever ye shall bind c. is noted the thing and not the person for so that interpretation requires what thing soever ye shall declare to be unlawful c. whereas it 's no new thing in all languages and dialects to put the neuter for the masculine gender things for persons and that in the New Testament is not without example as Joh. 17.7 't is our Saviours dialect and it is the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have now in hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. whatsoever i. e. all those men v. 6. and so 1 Joh. 5.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expounded by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. v. 18. every thing i. e. every one that is born of God Thus when S. John Apoc. 21.27 speaketh of man and other the like inhabitants of the new Jerusalem he saith there shall not enter in there any thing that defileth or that worketh abomination or a lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the neuter which is no doubt no unclean abominable person c. So 2 Thess 2.4 the Apostle speaking of Antichrist saith that he exalteth himself above all that is called God where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in the neuter sure signifies in the mascâ—line every person that partakes of that name the King and Potentates of the Earth so Heb. 7.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the neuter for the lesser or inferior person v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for no man and Ch. 12 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for him that is lame With which Examples the phrase in this text beaâ—â—s such proportion that it cannot be unjust to resolve that it is at least possible that the neuters here may in sense be masculine also which very possibility were enough to evacuate the Talmudical observation the accommodation of which to this place supposes the neutral sense of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be certainly there meant and is not reconcilable with the Masculine For to say Whomsoever you shall declare to be unlawful or prohibited c were not sense whereas on the other side the granting the neutral sense would not so necessarily destroy our pretensions this rendring of the words being proper enough and home to our turn whatsoever yee shall bind on earth i. e. whatever sins of any trespasser ye shall conclude under the Censures or again whatsoever punishment you shall bind on mens shoulders the speech being still limited to this one sort of punishments it shall be bound or ratified in heaven though the truth is the personal notion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being so agreeable to other phrases of the Scripture I have no temptation to doubt but that it is the importance of the place whatsoever i. e. whomsoever you shall bind on earth by the power of the Keyes shut out of this lower kingdom of heaven conclude under the Ecclesiastical bands or censures c. shall be bound in heaven c. i. e. by God ratified there supposing that what they do they do according to the rule this is most commodious agreeable to the mention of the Keyes to which 't is annext Matt. 16. which certainly denote
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 〈◊〉 〈◊〉
OF THE POVVER OF THE KEYES OR OF BINDING and LOOSING 1 COR. 11.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON Printed for Richard Royston at the Angel in Ivie-lane 1651. The Preface THat the prime Act of Power enstated by Christ on his Apostles as for the governing of the Church and exorcising or banishing all devils out of it so for the effectual performing that great act of Charity to mens souls reducing pertinacious sinners to repentance should be so either wholly dilapidated or piteously deformed as to continue in the Church only under one of these two notions either of an empty piece of formality or of an engine of State and secular contrivance the true Christian use of shaming sinners into reformation being well-nigh vanished out of Christendome might by an alien or an heathens much more by the pondering Christian be conceived very strange and unreasonable were it not a title clear that we are faln into those times of which it was foretold by two Apostles that in these last dayes there should come scoffers walking after their own lusts the Pride and contumacy which have almost become the Genius of this prophane polluted age heightning men to an Atheistical fearlesse scoffing and scorning of all that pretends to work any cures to lay any restraint on them to rob them of any degree of that licentiousnesse which is become the very religion and doctrine of some under the disguise of Christian Liberty and the Lord be merciful unto us the practise of most rankes of Christian Professors This is the more sad wounding a consideration because it was antiently resolved that Christianity where-ever it entered in its purity did plant all manner of exact and strict conscientious walking all humility meeknes purity peaceablenesse justice charity sobriety imaginable that wickednes and dissolution of manners was to be lookt on as the only heresie and therefore Simon Magus the Nicolaitans and Gnosticks with other their neerest followers that led the Van of hereticks in Epiphanius are notoriously known to have been persons of the most vitious debauched libidinous lives and good life revered as the only orthodox professor from whence as nothing can be more consequent so I shall designe to inferre no farther conclusion then onely this that they which live ill in the profession of a most holy faith or farther then so embrace and disseminate doctrines which tend to the dissolution of mens lives making the good spirit of God the author or cherisher of any of their unchristian enterprizes but especially they that discharge and banish out of the Church those means which might help to make the generality of Christians better have the spirit of Antichrist working in them even when they think themselves most zealously busied in the beating down his kingdom What those means are which might most effectually tend to the amending the lives of Christians I shal need no farther to interpose my judgement then 1. by submitting it to Christs who put the Keyes into the Apostles hands on purpose as a means to exemplifie the end of his coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 18.11 to save that which was lost not to usurpe authority over the temporal power or sword and like an apoplectick palsie-â—it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to invade or smite or dissolve the sinews of civil government or peace t is a most sacred truth that the spiritual hand hath no manner of jurisdiction nor was ever believed to have for the first 1100 years over Princes in their temporals and the composition of the Anglican Church most perfectly I had almost said peculiarly acknowledges it nor again to give an office of splendor or grandeur to the Clergie an authority valuable onely from the ability of hurting others or magnifying our selves over them which where it is pretended to is indeed somewhat of the making of the heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that lorded it over Gods heritage served themselves either their purses or their ambitions or their passions out of the subjects under them but as Christ saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to administer charitably to them in the matters of the highest alloy the divinest valuablest charity of not suffering sin upon the brother Levit. 19. And 2. by minding my self and others what the Apostles say of this power that it was given them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to build up the Church of Christ by it in general and in particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discipline them whom no fairer means would work on and teach them not to blaspheme in words or actions to work them off from all lees of speculative but especially of practical Atheisme That these are the not weak or carnal weapons of the Churches warfare but mighty to bring down every strong hold i. e. the most contumacious stout importunate sinner that doth but acknowledge the truth of the Gospel I shall anon have leisure to shew you In the mean the only design of this Praeloquium is to awaken if it be possible the drousie world and quicken them so far from the mortified putrified state of sinne and stupidity as to be willing but to hearken to Christ himself when he comes but on a message of mercy to them to redeem them from iniquity and purifie to himself a possessed purchased people or the people which he had purchased for that one end that they might be zealous of good works If this general proposal so pertinaciously decried by our actions might once be thought worth the hearing then sure Christs peculiar way and method of working this cure would be thought of some use and advantage also not lookt on as a meer engine or artifice of ambitious men as they cannot be blamed to conceive it who think it doth any way entrench on those regalities which are placed by God I most willingly professe to believe far above the reach of any humane authority solo Deo minores or else suppose it a tyrannizing or triumphing over the most inferiour offender he that can take any carnal or sensual pleasure in the exercise of those Keyes in the using that sharp engine of surgery or ever draw it but in meer necessary charity to edification and not to destruction is one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sonnes of blood not fit to be admitted on a common Iury much lesse advanced to be a spiritual Iudge but as a most soveraigne medicinal Recipe that which hath the inscription of Christ on it not as of a Lord but as a Iesus not as a Law-giver but as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saviour and a Physitian of souls And this peculiar way is the power of binding and loosing the subject of this ensuing Discourse which that it may be restored to its full vigor in this Church again and where ever sobriety shall advise by addition of penitential Canons be reformed or regulated and being put into the primative Channel may there be permiâ—ted to shew forth it self in the
send the promise of my Father upon you so as they may be parallel with this place Joh. 20.23 receive the Holy Ghost No doubt that promise of the Father was the Holy Ghost Joh. 15.26 and the I send upon you both as a verbum â—olenne I send i. e. I instate on you and that in the present I send not in the future I will send all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive him and so the power from on high in the end of the verse clearly signifies that visible mission of the Holy Ghost which they were to expect as the means of compleating this donation and so 't is clear by comparing it with Act. 1.4 8. where the same phrase are used And therefore Joh. 20.21 immediately before the Receive the Holy Ghost he saith As my Father sent me so send I you intimating that as at his mission to his office he was anointed with the Holy Ghost Act. 10.38 viz. upon his Baptisme Luk. 3.23 whereupon 't is said that he by the Spirit cast out devils Mat. 12.18 which is clearly symbolical and parallel to his loosing or remission of sinnes so the Apostles at their mission or entrance on their power should be anointed also CAP. II. HAving proceeded thus far by way of generall precognition Sect. 1 that which is behind will I conceive be most intelligible if it be reduced to these few heads 1. On whom this power was bestowed 2. In what it consists 3. To what use 't is designed and to what sort of men it belongs objectivè or who are to be bound and loosed 4. What is the reall effect of it or what conjunction it hath with binding and loosing in Heaven For the first though to him that considereth the place of Sect. 2 Matth. 18. alone by it selfe which is an obscure place the matter be not so cleare to whom this power was given by Christ and though thereupon some mistakes have arisen and occasion of conceiting this power of binding c. to be instated by Christ on the whole aggregate of any particular Church yet surely the matter will be sufficiently clear if as it is most reasonable we first allow that obscure place leave to borrow light from the two other most evident ones and not obscure the more evident by that and secondly after we have brought that light to it observe what glimmerings of light we shall be able to discern by that help even in that obscure place it selfe which will as the weak light of the Moon with that treasure of light borrowed from the Sun added to it become by this meanes exceeding lightsome For although these three places are not parallel one to the other in respect of the times and occasions of delivering them and other circumstances yet there is no doubt but they belong all to the same generall matter the power of binding c. And that being as it is apparent even by that of Matth. 18.18 instated not on the whole world or community of men but determinated to some peculiar subject there is all reason to resolve that that subject though diversly exprest is yet the same in all those places unlesse some evidence of Scripture or authentick testimony of antient Church or practise shall demonstrate the contrary which that it doth not will as far as concerns the Scripture which deserves our first search be thus cleared by considering the severall places And first Matth. 16.19 which was occasioned thus Christ Sect. 3 examining his disciples what opinion they had of him is answered by Simon that he was the Christ the Messias the Sonne of the living God vers 16. upon which Christ pronounceth him a blessed person as having received the supernatural gift of faith from God himselfe which no humane means could have helpt him to and upon this changes his name from Simon Bar-Jona the only name he had vers 17. to Cephas in Syriack that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek or as Homer and other good Authors and which beares most affinitie with the dialect of this book the Author of the second book of Mac. cap. 4.31 used it in the masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a rock or stone to Intimate that he should be as a foundation or strong rocky stone in a building is a principall ingredient in the building and a meanes of the future stability of it Matth. 7.25 the storme and flouds and winds came upon it and it fell not because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was founded on such a firme rocky stone a principal part call it foundation or rocke or pillar of that Church of Christians which partly by this confession of his here recorded to all posterity and partly by his future teaching he should be a meanes to erect for Christs service and then being so glorious an Instument of converting so many Christ is pleased to give him the Keyes of this Kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl in Mat. 16. authoritatively he gave him the keyes as his Father had done the Revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as he goes on a power of binding and loosing c. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pardoning and punishing of sinnes in a word is spirituall grace or power or jurisdiction over these future Converts of his as generally in the Apostles times and after he that converted any Country or chiefe City in his Apostleship was setled as their Bishop or Governour in spirituall matters and so continued all his life unlesse having setled them he thought good to commit that office and power to some body else that so he might be the more free to go and preach and convert more though not as yet because they were not by him as yet converted yet by way of promise in diem to be performed when time should serve I will give thee the keyes and whatsoever thou shalt bind c. the summe is Peter was to be an Apostle and to do wonders in converting whole Nations to Christ and among those whom he thus converted Christ promises that he should have a Jurisdiction a power to govern and discipline and censure as there should be occasion in those Churches This being thus promised to Peter as a chiefe Apostle and Sect. 4 Confessour of Christs not exclusivè by way of exclusion that none should have this power but he but honorificè by way of honour mentioned first to him by the priviledge of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of being as I conceive he was the first that was call'd but more peculiarly as a reward of his notable confession v. 16. is by Christ a little before his parting from the world after his resurrection Joh. 20.23 actually instated both on him and the rest of the Apostles who were to ioyne in the same office with him of begetting unto Christ and educating those which were so begotten of converting and preserving or governing and in order to that end were to have their severall Provinces assigned