Of the power of the keyes, or, Of binding and loosing
         Hammond, Henry, 1605-1660.
      
       
         
           1651
        
      
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             Of the power of the keyes, or, Of binding and loosing
             Hammond, Henry, 1605-1660.
          
           [11], 157 p.
           
             Printed for Richard Royston ...,
             London :
             1651.
          
           
             Includes bibliographical references.
             Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library.
          
        
      
    
     
       
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         eng
      
       
         
           Church polity.
        
      
    
     
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           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-●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
           permi●ted
           to
           shew
           forth
           it self
           in
           the
           native
           purity
           and
           brightnesse
           ,
           and
           so
           being
           ordered
           according
           to
           Gods
           designation
           ,
           obtain
           Gods
           blessing
           to
           make
           it
           effectual
           to
           its
           end
           ,
           (
           the
           almost
           
           only
           piece
           of
           reformation
           which
           this
           Church
           of
           England
           ,
           as
           it
           hath
           been
           long
           ,
           and
           as
           yet
           stands
           established
           by
           Law
           ,
           may
           justly
           be
           thought
           to
           stand
           in
           need
           of
           )
           shall
           be
           the
           prayer
           of
           him
           ,
           who
           professes
           to
           love
           and
           admire
           the
           beauty
           of
           this
           Fabrick
           ,
           even
           when
           it
           lyes
           polluted
           in
           its
           blood
           ,
           and
           to
           wish
           no
           greater
           blessing
           to
           its
           dearest
           Friends
           ,
           or
           ,
           for
           whom
           he
           daily
           prayes
           ,
           most
           implacable
           Enemies
           ,
           then
           (
           that
           of
           old
           Ba●timaeus
           for
           himself
           ,
           
             Lord
             that
             they
             may
             receive
             their
             sight
             )
          
           that
           the
           scales
           may
           fall
           off
           from
           all
           our
           eyes
           ,
           that
           we
           may
           see
           and
           value
           what
           is
           so
           illustriously
           conspicuous
           ,
           and
           ●stimable
           in
           it self
           ,
           and
           not
           so
           blear
           our
           sight
           with
           the
           observation
           of
           the
           miscarriages
           in
           this
           kind
           as
           not
           to
           discern
           or
           value
           the
           designation
           ;
           which
           ,
           if
           the
           abuses
           ,
           and
           excesses
           ,
           and
           mistakes
           (
           that
           have
           crept
           in
           in
           that
           matter
           )
           were
           timely
           discerned
           ,
           and
           removed
           ,
           and
           that
           which
           is
           Christian
           and
           Apostolical
           revived
           ,
           and
           restored
           in
           prudence
           and
           sobriety
           ,
           might
           yet
           again
           shew
           the
           world
           the
           use
           of
           that
           Prelacy
           ,
           which
           is
           now
           so
           zealously
           contemned
           ,
           and
           recover
           at
           once
           the
           Order
           and
           the
           Estimation
           of
           it
           ,
           set
           more
           Saints
           on
           their
           knees
           in
           petitions
           for
           reducing
           and
           restoring
           ,
           then
           ever
           imployed
           their
           hands
           toward
           the
           suppressing
           of
           it
           .
           I
           shall
           no
           longer
           need
           to
           detain
           the
           Reader
           in
           his
           entrance
           ,
           having
           no
           use
           of
           any
           popular
           topick
           to
           court
           ,
           or
           get
           advantage
           on
           his
           affections
           ,
           but
           desiring
           only
           to
           treat
           with
           his
           reason
           (
           as
           that
           is
           elevated
           by
           Christ
           )
           his
           more
           noble
           masculine
           faculty
           ,
           and
           1.
           
           From
           the
           institution
           of
           Christ
           ,
           to
           shew
           him
           the
           benefit
           that
           will
           accrew
           to
           that
           better
           part
           of
           him
           ,
           by
           continuing
           within
           subjection
           to
           this
           government
           :
           and
           2.
           
           By
           the
           peculiarity
           of
           the
           Fabrick
           of
           this
           excellent
           (
           yet
           establisht
           )
           Church
           of
           England
           ,
           to
           challenge
           the
           most
           sharp-sighted
           opposition
           to
           shew
           where
           the
           due
           execution
           of
           this
           power
           according
           to
           
           Law
           can
           provoke
           him
           to
           any
           thing
           ,
           but
           charity
           and
           gratitude
           ,
           both
           to
           the
           Saviour
           that
           designed
           ,
           and
           to
           the
           Prelate
           that
           is
           his
           Angel
           in
           conveying
           this
           seasonable
           mercy
           to
           him
           ;
           and
           more
           generally
           ,
           where
           ,
           or
           in
           what
           point
           of
           conjunction
           ,
           or
           motion
           ,
           it
           can
           any
           way
           enterfere
           ,
           or
           disturbe
           the
           civil
           interest
           .
           Which
           it
           would
           be
           hard
           to
           affirm
           of
           any
           other
           
             national
             Church
             in
             Europe
          
           ,
           which
           hath
           any
           power
           either
           of
           repressing
           hereticks
           ,
           or
           of
           reforming
           ,
           or
           but
           of
           shaming
           notorious
           offenders
           ,
           left
           in
           it
           .
           The
           Lord
           grant
           us
           unprejudicate
           honest
           hearts
           to
           judge
           uprightly
           of
           it
           ,
           and
           every
           one
           of
           us
           ,
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             pretious
             ornament
             ,
             1
          
           Pet.
           3.4
           .
           (
           in
           stead
           of
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           
             bravery
             of
             hell
          
           in
           Macarius
           ,
           that
           the
           proud
           is
           so
           well
           pleased
           with
           )
           I
           mean
           that
           
             meeknesse
             and
             quietnesse
             of
             spirit
          
           ,
           to
           think
           some
           others
           may
           possibly
           discern
           betwixt
           good
           and
           evil
           ,
           as
           well
           as
           our selves
           ;
           and
           when
           that
           prayer
           is
           once
           heard
           ,
           I
           shal
           then
           suppose
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           that
           hath
           given
           Themistocles
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           preheminence
           over
           his
           fellows
           in
           the
           judgement
           of
           all
           posterity
           ,
           
             (
             viz.
          
           that
           every
           man
           named
           him
           next
           after
           himself
           )
           will
           certainly
           end
           the
           present
           Church-controversie
           of
           these
           sad
           times
           .
           A
           
             moderate
             Episcopacy
          
           ,
           with
           a
           standing
           assistant
           Presbytery
           ,
           and
           *
           every
           of
           those
           assigned
           his
           ful
           task
           and
           province
           of
           employment
           also
           )
           being
           the
           onely
           fourth
           ,
           which
           as
           it
           will
           certainly
           satisfie
           the
           desires
           of
           those
           whose
           pretensions
           are
           regular
           and
           moderate
           ,
           (
           having
           by
           their
           study
           of
           learning
           &
           Christianity
           attained
           to
           some
           measure
           of
           that
           grace
           which
           Aristonymus
           of
           old
           recites
           among
           the
           benefits
           of
           Philosophy
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           craving
           nothing
           more
           ,
           and
           in
           many
           things
           lesse
           then
           the
           standing
           Laws
           of
           the
           Land
           allow
           them
           ,
           so
           will
           it
           appear
           to
           be
           that
           which
           all
           other
           parties
           can
           best
           tolerate
           ,
           and
           which
           
           next
           himself
           ,
           both
           Presbyterian
           ,
           and
           Independent
           ,
           and
           Erastian
           will
           make
           no
           question
           to
           chuse
           and
           prefer
           before
           any
           of
           the
           other
           pretenders
           .
        
         
           This
           ,
           I
           conceive
           ,
           is
           not
           by
           me
           magisterially
           dictated
           ,
           but
           already
           demonstrated
           
             à
             posteriori
          
           ,
           by
           the
           experience
           which
           the
           few
           last
           moneths
           have
           yeelded
           us
           ,
           since
           the
           pretensions
           of
           the
           Prelacy
           grew
           weaker
           ,
           and
           of
           the
           other
           three
           more
           flattering
           and
           hopeful
           one
           against
           the
           other
           .
           Where
           in
           every
           turn
           of
           the
           trembling
           motion
           ,
           that
           which
           hath
           feared
           most
           to
           be
           supplanted
           by
           either
           of
           the
           other
           pretenders
           ,
           hath
           been
           content
           to
           acknowledge
           ,
           that
           their
           cost
           and
           industry
           in
           the
           eradication
           of
           Prelacy
           ,
           is
           not
           likely
           to
           be
           rewarded
           in
           this
           life
           ,
           but
           with
           sorer
           pressures
           ,
           or
           more
           dangerous
           loosnesse
           ,
           then
           that
           which
           formerly
           they
           had
           mourned
           under
           .
           And
           for
           a
           demonstration
           
             à
             priori
          
           .
           I
           suppose
           it
           sufficient
           ,
           if
           it
           be
           but
           calmely
           considered
           ,
           that
           the
           several
           excellencies
           of
           the
           other
           three
           ,
           by
           which
           they
           set
           themselves
           out
           amiable
           and
           desirable
           to
           admirer●
           or
           followers
           ,
           (
           the
           
             Presbyterians
             sharpnesse
          
           and
           severity
           against
           all
           ignorance
           and
           sin
           ,
           the
           
             Independent
             zeale
          
           against
           
             mixt
             Congregations
          
           ,
           and
           the
           Erastians
           care
           that
           the
           
             civil
             power
          
           may
           not
           be
           entrencht
           on
           ,
           and
           that
           they
           that
           might
           receive
           benefit
           by
           the
           Word
           and
           Sacrament
           ,
           should
           by
           no
           means
           be
           interdicted
           the
           use
           of
           them
           )
           may
           all
           and
           each
           of
           them
           be
           found
           (
           at
           least
           ,
           as
           
             in
             mixture
             ,
             refracted
          
           &
           )
           compounded
           in
           this
           fourth
           :
           Which
           to
           shew
           particularly
           ,
           would
           require
           a
           length
           beyond
           the
           bounds
           of
           this
           Preface
           ,
           and
           on
           that
           civility
           to
           the
           Reader
           ,
           it
           is
           now
           omitted
           ,
           as
           also
           that
           I
           may
           not
           seem
           to
           have
           mistaken
           the
           point
           of
           the
           present
           controversie
           ;
           which
           certainly
           among
           the
           quickest
           sharpest
           designers
           or
           managers
           of
           it
           ,
           is
           not
           ,
           what
           are
           the
           uses
           and
           excellencies
           of
           this
           power
           ,
           but
           what
           the
           properest
           seat
           ,
           who
           the
           fittest
           to
           be
           intrusted
           with
           it
           .
        
         
         
           One
           thing
           yet
           more
           there
           is
           ,
           which
           in
           this
           matter
           will
           deserve
           to
           be
           considered
           ,
           viz.
           the
           Conscience
           of
           
             Our
             Sovereigne
          
           ,
           in
           order
           both
           to
           our
           
             common
             duty
          
           to
           Him
           ,
           and
           to
           an
           honourable
           and
           durable
           peace
           ,
           toward
           which
           how
           neer
           soever
           we
           conceive
           our selves
           advanced
           by
           providence
           ,
           we
           cannot
           reasonably
           expect
           the
           sure
           blessing
           of
           God
           ,
           to
           consummate
           and
           crown
           our
           hopes
           ,
           if
           we
           doe
           not
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           the
           Apostles
           phrase
           ,
           i.
           e.
           use
           all
           the
           expedients
           ,
           that
           any
           ambitious
           man
           would
           employ
           to
           the
           attaining
           his
           worldly
           designe
           ,
           I
           mean
           ,
           all
           that
           prudence
           will
           suggest
           ,
           and
           sober
           Christian
           conscience
           not
           reject
           ,
           to
           the
           making
           up
           a
           happy
           compliance
           with
           him
           ;
           in
           a
           word
           ,
           if
           we
           do
           not
           by
           all
           moderate
           lawfull
           means
           
             love
             and
             follow
             peace
          
           ,
           and
           
             consider
             them
             who
             have
             the
             legal
             power
             over
             us
             .
          
        
         
           O
           that
           wee
           would
           know
           ,
           at
           least
           in
           this
           our
           day
           ,
           the
           things
           belonging
           to
           our
           peace
           ,
           
             before
             that
             fatal
             voice
             go
             out
             ,
          
           But
           now
           are
           they
           hid
           from
           your
           eyes
           .
        
      
    
     
       
         
         
           Of
           the
           Power
           of
           the
           Keyes
           :
           OR
           ,
           Of
           Binding
           and
           Loosing
           .
        
         
           FOr
           the
           clear
           stating
           of
           this
           point
           ,
           there
           is
           but
           one
           Method
           seasonable
           ,
           (
           because
           but
           one
           asterisme
           that
           hath
           any
           
             powerful
             influence
          
           upon
           it
           )
           the
           conjunction
           of
           the
           severall
           passages
           in
           the
           
             New
             Testament
          
           about
           the
           donation
           and
           exercise
           of
           this
           power
           .
           For
           in
           matters
           of
           
             Christs
             institution
          
           ,
           which
           have
           no
           foundation
           in
           the
           Law
           of
           Nature
           ,
           it
           must
           needs
           be
           improper
           for
           reason
           to
           interpose
           and
           assert
           ,
           or
           define
           what
           that
           accounts
           most
           agreeable
           ,
           (
           for
           that
           is
           to
           subject
           to
           our
           tribunal
           ,
           not
           the
           acts
           of
           his
           justice
           ,
           which
           God
           hath
           been
           willing
           to
           yeild
           us
           ,
           Isa
           .
           5.3
           .
           and
           Ezek.
           18.25
           .
           and
           in
           them
           to
           appeal
           to
           our
           own
           reason
           ,
           but
           the
           acts
           of
           his
           wisdome
           ,
           (
           for
           such
           are
           all
           his
           institutions
           )
           which
           God
           will
           not
           allow
           us
           to
           judge
           ,
           or
           dispute
           ,
           Rom.
           9.20
           .
           )
           any
           farther
           then
           by
           discourse
           to
           conclude
           from
           the
           context
           ,
           and
           words
           of
           that
           institution
           ,
           what
           is
           most
           agreeable
           to
           the
           importance
           of
           those
           words
           ,
           and
           by
           way
           of
           advice
           to
           direct
           us
           to
           compare
           our
           conceipts
           with
           the
           doctrines
           of
           those
           ,
           who
           were
           nearest
           to
           the
           times
           of
           that
           institution
           ,
           and
           might
           probably
           know
           more
           of
           it
           (
           and
           be
           more
           instrumental
           to
           us
           for
           the
           deciding
           any
           difficulty
           )
           then
           those
           that
           being
           farther
           removed
           ,
           look
           on
           at
           that
           greater
           distance
           .
           And
           therefore
           ,
           as
           in
           the
           businesse
           of
           the
           
             Sacrament
             of
             the
             Lords
             Supper
          
           ,
           the
           surest
           course
           to
           compose
           the
           controversies
           ,
           and
           satisfie
           the
           scruples
           of
           men
           in
           that
           point
           ,
           were
           to
           reduce
           it
           to
           its
           principles
           ,
           and
           to
           resolve
           by
           consent
           to
           assert
           no
           more
           in
           that
           point
           (
           as
           matter
           of
           faith
           at
           least
           )
           then
           
           might
           be
           naturally
           and
           infallibly
           concluded
           from
           the
           places
           of
           Scripture
           concerning
           the
           
             institution
             ,
             use
          
           ,
           and
           nature
           of
           that
           Sacrament
           ,
           or
           the
           
             antient
             primitive
          
           understanding
           of
           those
           places
           ,
           and
           naturall
           deductions
           from
           them
           (
           for
           the
           reducing
           of
           which
           operation
           to
           practice
           ,
           
           an
           attempt
           hath
           been
           made
           in
           another
           place
           )
           so
           will
           it
           be
           the
           most
           probable
           towardly
           course
           ,
           I
           conceive
           ,
           least
           subject
           to
           any
           dangerous
           mistake
           ,
           to
           resolve
           and
           observe
           in
           this
           businesse
           .
        
         
           
             CAP.
             I.
             
          
           
             
               
                 Sect.
              
               1
            
             ANd
             then
             the
             first
             thing
             observeable
             will
             be
             ,
             that
             the
             three
             onely
             places
             to
             be
             met
             with
             in
             the
             Gospel
             concerning
             this
             
               institution
               (
               Matth.
            
             16.19
             .
             Matth.
             18.18
             .
             Joh.
             20.23
             .
             )
             are
             no
             two
             of
             them
             fully
             parallel
             to
             one
             another
             ,
             or
             coincident
             ;
             I
             meane
             ,
             no
             two
             of
             them
             narrations
             of
             the
             same
             one
             speech
             of
             Christ
             ,
             but
             (
             as
             by
             the
             occasion
             and
             circumstances
             of
             time
             and
             place
             it
             will
             appear
             )
             each
             delivered
             by
             Christ
             at
             a
             severall
             time
             ;
             the
             first
             Matth.
             16.19
             .
             was
             (
             upon
             occasion
             of
             
               Peters
               confession
            
             )
             a
             promise
             of
             what
             should
             be
             conferred
             afterwards
             upon
             him
             by
             way
             of
             reward
             and
             encouragement
             [
             
               I
               will
            
             (
             not
             yet
             
               de
               presenti
            
             ,
             I
             do
             ;
             but
             
               de
               futuro
            
             ,
             I
             will
             )
             
               give
               thee
               the
               Keyes
            
             ,
             &c.
             and
             then
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               whatsoever
               thou
               shalt
               &c.
            
             ]
             The
             second
             Matth.
             18.18
             .
             was
             an
             exemplifying
             of
             that
             glorious
             truth
             ver
             .
             11.
             that
             Christ
             came
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               save
               that
               that
               was
               lost
               :
            
             upon
             the
             heeles
             of
             which
             bare
             assertion
             ,
             followes
             first
             a
             Parable
             ,
             ver
             .
             12.13.14
             .
             (
             a
             speciall
             piece
             of
             
               Christs
               Logick
            
             and
             Rhetorick
             to
             prove
             popularly
             ,
             and
             so
             to
             perswade
             )
             and
             then
             v.
             15.
             the
             institution
             of
             a
             piece
             of
             discipline
             perpetually
             to
             continue
             in
             the
             Church
             of
             his
             plantation
             ,
             as
             most
             eminently
             instrumentall
             to
             that
             designe
             ,
             
               the
               reducing
               obstinate
               sinners
               to
               repentance
               .
            
             The
             consideration
             of
             which
             one
             thing
             ,
             that
             these
             Keyes
             ,
             when
             Christ
             was
             gone
             ,
             were
             to
             continue
             imployed
             on
             that
             same
             great
             work
             ,
             or
             designe
             ,
             which
             brought
             Christ
             into
             the
             world
             ,
             
               the
               saving
               of
               such
               as
               were
               lost
               ,
            
             will
             be
             able
             to
             set
             a
             competent
             value
             on
             this
             Institution
             ,
             and
             rescue
             it
             from
             the
             contempts
             and
             scornes
             ,
             which
             the
             impious
             world
             is
             pleased
             to
             make
             its
             portion
             ;
             very
             agreeable
             to
             that
             greater
             stratagem
             
             of
             Satan
             ,
             who
             by
             complying
             with
             our
             wishes
             and
             our
             interests
             ,
             easily
             prevailes
             with
             vitious
             men
             ,
             to
             believe
             neither
             resurrection
             ,
             nor
             
               judgement
               to
               come
            
             ;
             and
             this
             ,
             as
             it
             is
             noted
             by
             the
             Fathers
             ,
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               only
               beloved
               doctrine
               of
               the
               effeminate
               and
               voluptuous
               .
            
             The
             third
             place
             Joh.
             20.23
             .
             is
             apparently
             part
             of
             Christs
             speech
             to
             all
             his
             disciples
             (
             after
             his
             resurrection
             ,
             and
             his
             having
             confirm'd
             them
             all
             but
             Thomas
             ,
             in
             the
             truth
             of
             it
             ,
             v.
             20.
             )
             and
             was
             a
             kind
             of
             farewell
             to
             his
             Church
             ,
             and
             an
             actuall
             inauguration
             ,
             or
             consecration
             of
             them
             from
             disciples
             into
             Apostles
             ,
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             disciples
             ,
             v.
             20.
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             sent
             ,
             v.
             21.
             put
             together
             do
             import
             ,
             (
             and
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             they
             that
             were
             with
             them
             ,
             Luke
             24.33
             .
             doth
             not
             contradict
             ,
             for
             there
             is
             no
             mention
             of
             these
             words
             ,
             of
             Binding
             and
             Loosing
             in
             that
             Gospel
             ,
             and
             if
             there
             were
             ,
             it
             would
             not
             follow
             that
             the
             power
             of
             binding
             was
             delivered
             to
             that
             mixt
             company
             ,
             any
             more
             then
             the
             
               power
               from
               on
               high
            
             was
             promised
             to
             them
             v.
             49.
             which
             surely
             belonged
             onely
             to
             the
             Apostles
             ,
             as
             will
             appear
             by
             the
             words
             immediately
             precedent
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             being
             rightly
             interpreted
             ,
             [
             and
             
               be
               ye
               witnesses
               of
               these
               things
               ]
               i.
               e.
            
             of
             his
             death
             and
             resurrection
             ,
             which
             we
             know
             was
             peculiarly
             the
             office
             of
             the
             Apostles
             ;
             )
             which
             being
             a
             solemne
             donation
             was
             set
             out
             by
             a
             speciall
             ceremony
             ,
             viz.
             that
             of
             Christs
             breathing
             upon
             them
             ,
             a
             significant
             one
             to
             expresse
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             
               eternall
               breath
               or
               Spirit
               of
               God
               ,
            
             which
             he
             would
             suddenly
             poure
             on
             them
             ,
             and
             for
             it
             *
             prepares
             them
             by
             this
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               receive
               the
               holy
               Ghost
            
             (
             which
             were
             the
             words
             annext
             to
             that
             ceremony
             ,
             the
             words
             of
             Consecration
             ,
             the
             same
             that
             we
             now
             retain
             in
             the
             Ordination
             of
             a
             Priest
             )
             whose
             sins
             you
             do
             remit
             ,
             (
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               if
               you
               doe
               remit
               any
               mens
               sins
               )
               they
               are
               remitted
               to
               them
               ,
               and
               if
               you
               do
               retain
               any
               ,
               they
               are
               retained
               .
            
          
           
             From
             all
             which
             Three
             places
             thus
             compared
             ,
             the
             first
             generall
             
               
                 Sect.
              
               2
            
             result
             is
             this
             ,
             that
             the
             power
             of
             binding
             and
             loosing
             is
             a
             solemn
             priviledge
             or
             a
             Prerogative
             of
             the
             
               Church
               of
               Christ
            
             ,
             thrice
             insisted
             on
             by
             our
             Saviour
             .
             1.
             
             By
             way
             of
             Prediction
             ,
             that
             he
             would
             conferre
             it
             ,
             Matth.
             16.
             then
             secondly
             ,
             by
             way
             of
             a
             more
             particular
             description
             of
             the
             manner
             ,
             and
             direction
             for
             the
             end
             and
             use
             of
             it
             ,
             Matth.
             18.
             
             And
             thirdly
             ,
             by
             a
             
               preparatory
               ●ind
            
             of
             
               instating
               them
            
             in
             this
             power
             ,
             an
             initial
             investing
             them
             with
             this
             
               sacred
               ghostly
               authority
            
             ,
             
             Joh.
             20.
             (
             immediately
             before
             his
             final
             departure
             from
             the
             world
             )
             which
             seemeth
             to
             have
             been
             b
             
               throughly
               perfected
               and
               compleated
            
             ,
             when
             after
             his
             ascension
             the
             
               holy
               Ghost
            
             did
             visibly
             descend
             upon
             those
             to
             whom
             these
             words
             were
             by
             Christ
             then
             delivered
             ,
             [
             
               Receive
               the
               Holy
               Ghost
            
             ,
             &c.
             ]
             This
             formal
             compleat
             instating
             of
             this
             power
             (
             of
             binding
             and
             loosing
             )
             upon
             them
             ,
             and
             not
             only
             the
             giving
             of
             those
             gifts
             of
             tongues
             ,
             &c.
             being
             a
             main
             branch
             and
             effect
             of
             this
             descending
             ,
             and
             
               their
               receiving
               of
               the
               Holy
               Ghost
               ,
            
             according
             to
             that
             of
             Isa
             .
             32.
             if
             you
             compare
             ver
             .
             1.
             of
             the
             [
             
               King
               and
               Princes
               ruling
               in
               judgment
               ,
            
             prophetically
             intimating
             Christ
             and
             his
             Apostles
             ]
             with
             ver
             .
             15.
             
             &
             16.
             where
             the
             descent
             of
             the
             Spirit
             is
             mentioned
             as
             a
             preparative
             to
             the
             exercise
             of
             that
             
               judicative
               power
            
             .
             And
             so
             Ephes
             .
             4.
             
             
               He
               gave
               gifts
               unto
               men
            
             ,
             v.
             8.
             and
             
               gave
               some
               Apostles
               ,
               &c.
            
             v.
             11.
             
             And
             this
             I
             conceive
             will
             direct
             us
             to
             the
             importance
             of
             those
             words
             ,
             Luke
             24.49
             .
             [
             
               I
               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
               ●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
             c
             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
             them
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             saith
             Chrys
             .
             every
             of
             them
             his
             
               distinct
               part
            
             )
             for
             Preaching
             first
             ,
             as
             afterward
             for
             Jurisdiction
             ,
             which
             I
             shall
             adventure
             to
             affirme
             not
             improbable
             to
             be
             the
             meaning
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               go
               to
               his
               own
               place
            
             Act.
             1.25
             .
             applying
             it
             not
             to
             Judas
             ,
             but
             to
             Matthias
             ,
             or
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               him
               that
               should
               be
               chosen
            
             ,
             and
             so
             againe
             most
             probably
             of
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               part
               ,
               or
               lot
               ,
               or
               portion
               of
               Ministery
               and
               Apostleship
               ,
            
             in
             the
             beginning
             of
             the
             verse
             ,
             (
             the
             former
             of
             them
             belonging
             to
             the
             office
             of
             preaching
             peculiarly
             ,
             the
             latter
             to
             that
             of
             governing
             also
             )
             distributed
             to
             each
             ,
             either
             by
             lot
             ,
             or
             by
             
               joynt
               consent
            
             ,
             and
             designement
             of
             that
             great
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             Colledge
             of
             the
             Apostles
             ;
             It
             being
             most
             proper
             and
             according
             to
             analogy
             ,
             that
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             those
             which
             had
             
               laboured
               and
               toyl'd
               in
               the
               word
               and
               doctrine
               ,
            
             for
             the
             converting
             and
             begetting
             men
             to
             Christ
             ,
             should
             be
             also
             thought
             worthy
             of
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             elder
             brothers
             priviledge
             and
             prerogative
             ,
             to
             be
             rulers
             or
             masters
             of
             the
             family
             after
             the
             Fathers
             departure
             ,
             and
             so
             be
             endued
             with
             a
             
               paternal
               power
            
             of
             
               chastisements
               (
               i.
               e.
            
             discipline
             )
             and
             government
             for
             the
             keeping
             of
             them
             in
             some
             compasse
             ,
             within
             the
             terms
             of
             a
             peaceable
             ,
             holy
             ,
             d
             truly-Christian
             
             Congregation
             ;
             and
             therefore
             after
             the
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Joh.
             20.21
             .
             
               I
               send
               you
            
             )
             (
             the
             forme
             of
             words
             that
             made
             th●m
             Apostles
             answerable
             to
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             nuntio's
             ,
             messengers
             among
             the
             Jewes
             ,
             and
             not
             farre
             unlike
             to
             the
             Proconsuls
             sent
             out
             ,
             though
             on
             a
             quite
             distant
             arrant
             of
             secular
             power
             ,
             among
             the
             Romans
             )
             immediately
             follows
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               he
               breathed
               on
               them
            
             (
             proportionable
             to
             God's
             course
             of
             making
             a
             
               living
               soul
            
             ,
             Gen.
             2.
             v.
             2.
             
               by
               breathing
               on
            
             him
             the
             
               breath
               of
               life
            
             )
             and
             said
             ,
             
               Receive
               the
               Holy
               Ghost
               ,
               If
               you
               remit
               any
               mens
               sinnes
               ,
               they
               are
               remitted
               ;
               if
               you
               retain
               ,
               they
               are
               retained
            
             ;
             which
             words
             were
             apparently
             delivered
             ,
             (
             and
             in
             them
             this
             power
             )
             to
             as
             many
             as
             were
             breathed
             on
             ,
             
               i.
               e.
            
             to
             as
             many
             as
             were
             e
             sent
             by
             Christ
             ,
             and
             indeed
             to
             no
             more
             ,
             unlesse
             either
             first
             by
             way
             of
             Communication
             from
             them
             to
             their
             successours
             ,
             or
             secondly
             by
             speciall
             immediate
             vocation
             from
             heaven
             ,
             by
             the
             
               bath
               col
            
             ,
             as
             the
             Hebrewes
             phrase
             is
             ,
             
               the
               daughter
               of
               thunder
            
             ,
             i.
             e.
             
               voice
               from
               heaven
            
             sent
             to
             consecrate
             them
             .
             Thus
             St
             Paul
             who
             was
             none
             of
             the
             twelve
             ,
             yet
             speaking
             of
             the
             power
             of
             excommunicating
             ,
             saith
             ,
             it
             was
             
               given
               to
               him
            
             (
             to
             him
             not
             as
             a
             successour
             of
             the
             Apostles
             ,
             but
             
               to
               him
            
             as
             one
             
               called
               immediately
               from
               heaven
               )
               by
               the
               Lord
               ,
               or
               by
               Christ
               ,
            
             2
             Cor.
             13.10
             .
             In
             a
             word
             ,
             it
             was
             by
             Christ
             immediately
             then
             given
             to
             the
             Apostles
             all
             and
             each
             of
             them
             ,
             and
             to
             none
             else
             ,
             till
             Matthias
             was
             received
             into
             the
             place
             of
             Judas
             ,
             and
             St
             Paul
             was
             afterward
             extraordinarily
             designed
             ,
             and
             called
             unto
             the
             same
             office
             ,
             together
             with
             Barnabas
             ,
             Act.
             13.12
             .
             proportionably
             it
             may
             seem
             to
             what
             befell
             the
             twelve
             
               Patriarchs
               ,
               Ephraim
            
             and
             Manasses
             being
             taken
             in●
             ,
             in
             Josephs
             stead
             that
             died
             ,
             as
             these
             two
             in
             the
             place
             of
             James
             the
             brother
             of
             John
             ,
             who
             was
             
               cut
               off
            
             ,
             before
             he
             came
             to
             do
             that
             work
             to
             which
             he
             was
             sent
             ,
             
               the
               preaching
               to
               all
               Nations
            
             .
          
           
             
               
                 Sect.
              
               5
            
             Those
             two
             places
             thus
             agreeing
             on
             the
             subjects
             of
             this
             power
             ,
             or
             objects
             of
             this
             donation
             ,
             't
             is
             already
             more
             then
             probable
             ,
             that
             the
             third
             witnesse
             producible
             will
             agree
             with
             those
             two
             ,
             or
             if
             it
             seem
             otherwise
             ,
             sure
             't
             will
             not
             be
             thought
             reasonable
             ,
             that
             these
             two
             shall
             be
             forced
             and
             violenced
             to
             consent
             to
             that
             ,
             which
             is
             but
             an
             alien
             sense
             ,
             by
             some
             Interpreters
             imposed
             upon
             that
             third
             .
          
           
             
               
                 Sect.
              
               6
            
             This
             third
             place
             I
             shall
             set
             down
             at
             large
             ,
             because
             I
             acknowledge
             there
             is
             some
             difficulty
             in
             it
             ,
             Matt.
             18.15
             .
             
               If
               thy
               brother
               shall
               
               offend
               against
               thee
               ,
            
             it
             seems
             the
             place
             belongs
             not
             (
             primarily
             ,
             but
             onely
             
               paritate
               rationis
            
             ,
             by
             
               analogie
               of
               reason
            
             )
             ●o
             all
             sins
             in
             the
             latitude
             ,
             but
             peculiarly
             ,
             to
             
               trespasses
               or
               personal
               injuries
            
             done
             by
             one
             brother
             ,
             one
             Christian
             to
             another
             ;
             as
             besides
             the
             expresse
             words
             v.
             15.
             (
             
               if
               thy
               brother
               trespasse
               against
               thee
            
             )
             is
             more
             clear
             by
             S.
             
               Peters
               question
            
             to
             the
             same
             purpose
             ,
             v.
             21.
             
             (
             
               How
               oft
               shall
               my
               brother
               trespasse
               against
               me
               ,
               and
               I
               forgive
               him
               ?
               )
               Go
               and
               reprove
               him
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             i.
             e.
             either
             
               reprehend
               him
            
             for
             it
             ,
             (
             as
             the
             word
             is
             used
             sometimes
             when
             't
             is
             joyned
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             chasten
             or
             discipline
             ,
             Heb.
             12.5
             .
             Apoc.
             3.19
             .
             or
             again
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             f
             
               make
               him
               sensible
            
             of
             the
             wrong
             he
             hath
             done
             thee
             ,
             or
             as
             it
             may
             be
             rendred
             ,
             g
             make
             him
             ashamed
             of
             his
             fact
             )
             
               betwixt
               thee
               and
               him
               alone
            
             ,
             (
             i.
             e.
             do
             thy
             best
             by
             
               private
               admonitions
            
             to
             bring
             him
             to
             a
             sense
             )
             
               If
               he
               heare
               thee
            
             (
             be
             thus
             wrought
             on
             )
             
               thou
               hast
               gain'd
               thy
               brother
               ,
               gain'd
               him
               ,
            
             first
             to
             thy self
             (
             gotten
             a
             friend
             in
             stead
             of
             an
             enemy
             :
             )
             and
             secondly
             to
             Christ
             ,
             gained
             a
             Convert
             ,
             a
             Proselyte
             to
             him
             ,
             and
             this
             also
             a
             great
             acquisition
             to
             thee
             ,
             to
             have
             had
             the
             honour
             of
             doing
             that
             glorious
             thing
             ,
             and
             of
             being
             capable
             of
             the
             reward
             of
             them
             ,
             
               that
               convert
               any
               to
               righteousnesse
            
             .
          
           
             
               But
               if
               he
               heare
               thee
               not
               ,
            
             if
             this
             first
             method
             of
             thy
             charity
             ,
             and
             
               
                 Sect.
              
               7
            
             discipline
             of
             this
             calmer
             making
             succeed
             not
             ,
             another
             assay
             must
             be
             made
             ,
             another
             artifice
             used
             ,
             
               Take
               with
               thee
            
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             farther
             ,
             or
             over
             and
             above
             )
             one
             ,
             or
             two
             ,
             that
             
               in
               the
               mouth
               of
               two
               or
               three
               witnesses
               every
               word
               may
               be
               established
               ,
            
             i.
             e.
             that
             the
             thing
             which
             thou
             lai●st
             to
             his
             charge
             ,
             be
             so
             confirmed
             ;
             according
             to
             that
             ,
             Joh.
             8.17
             .
             
               The
               testimony
               of
               two
               men
               is
               true
               ,
            
             i.
             e.
             of
             
               sufficient
               authority
            
             in
             law
             (
             according
             to
             an
             Hebraisme
             ,
             whereby
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             true
             ,
             among
             the
             Greek
             translators
             signifieth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             fit
             to
             be
             credited
             )
             that
             so
             either
             by
             the
             testimony
             of
             these
             as
             witnesses
             ,
             he
             may
             no
             longer
             be
             able
             to
             deny
             the
             fact
             (
             as
             Heb.
             6.16
             .
             an
             oath
             is
             said
             to
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ▪
             for
             establishing
             ,
             or
             confirmation
             ,
             in
             that
             it
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             an
             
               end
               of
               affirming
               &
               denying
            
             .
             The
             thing
             so
             establisht
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             by
             oath
             ,
             cannot
             be
             denyed
             ,
             or
             the
             parties
             denial
             will
             
             longer
             stand
             him
             in
             stead
             )
             or
             by
             authority
             of
             these
             he
             may
             be
             induced
             (
             as
             the
             Judge
             is
             on
             the
             accused
             ,
             Deut.
             10.19
             .
             Heb.
             10.28
             .
             )
             to
             give
             sentence
             on
             ,
             to
             
               condemne
               himself
            
             ;
             which
             if
             it
             may
             be
             obtained
             ,
             is
             the
             prime
             end
             of
             all
             these
             charitable
             artifices
             ,
             to
             bring
             the
             injurious
             to
             a
             sight
             and
             shame
             ,
             the
             best
             preparatives
             to
             reformation
             ;
             To
             which
             purpose
             is
             that
             of
             Tertullian
             ,
             Apol.
             c.
             39.
             
             
               Disciplinam
               praeceptorum
               inculcationibus
               densamus
               ,
               We
               thicken
               the
               doctrine
               of
               precepts
               with
               waies
               of
               inculcating
               ,
            
             i.
             e.
             presse
             them
             to
             reformation
             ,
             whom
             our
             doctrine
             will
             not
             prevail
             on
             ;
             where
             he
             mentions
             these
             three
             degrees
             ,
             
               exhortationes
               ,
               castigationes
               ,
               censura
               ;
               exhortations
               ,
            
             and
             chastisements
             ,
             and
             then
             censure
             .
          
           
             
               
                 Sect.
              
               8
            
             By
             what
             hath
             been
             said
             of
             this
             place
             ,
             and
             in
             it
             by
             observing
             the
             method
             of
             the
             first
             and
             second
             admonition
             ,
             you
             will
             by
             the
             way
             understand
             the
             meaning
             of
             that
             obscure
             verse
             in
             St
             Paul
             ,
             2
             Cor.
             13.1
             .
             
               This
               third
               time
               I
               come
               unto
               you
               ,
               in
               the
               mouth
               of
               two
               or
               three
               witnesses
               shall
               every
               word
               be
               established
               ,
            
             &c.
             
             It
             refers
             clearly
             to
             this
             usage
             of
             the
             
               second
               admonition
            
             .
             St
             Paul
             had
             
               written
               before
            
             ,
             which
             was
             as
             it
             were
             the
             first
             single
             admonition
             ,
             which
             v.
             2.
             he
             cals
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               I
               told
               you
               formerly
            
             ;
             )
             but
             that
             prevailing
             not
             ,
             at
             his
             
               third
               coming
            
             (
             which
             it
             seems
             was
             his
             second
             medling
             with
             this
             matter
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             I
             foretell
             you
             the
             second
             time
             ,
             ver
             .
             2.
             he
             doth
             that
             which
             is
             answerable
             to
             the
             
               taking
               with
               him
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               one
               or
               two
               more
               ,
            
             as
             appears
             by
             the
             addition
             of
             these
             very
             words
             which
             are
             in
             
               Matth.
               [
               in
               the
               mouth
               of
               two
               or
               three
               witnesses
               ,
            
             &c.
             ]
             which
             is
             ,
             you
             see
             ,
             the
             stile
             and
             character
             of
             the
             
               second
               admonition
            
             .
             This
             by
             the
             way
             .
          
           
             
               
                 Sect.
              
               9
            
             
               But
               if
               he
               hear
               not
               them
            
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             if
             he
             be
             still
             refractary
             ,
             either
             through
             non-conviction
             of
             the
             fact
             ,
             or
             non-contrition
             for
             it
             )
             if
             this
             second
             admonition
             be
             not
             in
             event
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             2
             Cor.
             13.10
             to
             edification
             ,
             or
             instruction
             ,
             if
             it
             work
             not
             on
             him
             ,
             
               then
               tell
               it
               to
               the
               Church
               ,
            
             (
             I
             shall
             tell
             you
             what
             that
             is
             presently
             )
             and
             
               if
               he
               hear
               not
               the
               Church
            
             (
             continue
             his
             refractarinesse
             still
             )
             
               let
               him
               be
               unto
               thee
               as
               a
               heathen
               or
               a
               publican
            
             ]
             which
             may
             possibly
             signifie
             ,
             that
             in
             that
             case
             thou
             hast
             liberty
             to
             implead
             him
             ,
             as
             thou
             wouldst
             do
             any
             heathen
             ,
             in
             any
             foreign
             heathen
             Court
             ,
             for
             that
             injury
             ,
             that
             trespasse
             done
             to
             thee
             ,
             which
             was
             at
             the
             first
             mentioned
             .
             For
             certainly
             though
             it
             were
             unlawful
             for
             a
             Christian
             ,
             both
             here
             ,
             and
             1
             Cor.
             6.1
             .
             to
             implead
             a
             Christian
             for
             a
             
               personall
               trespasse
            
             before
             
             a
             
               heathen
               tribunal
            
             ,
             yet
             to
             deal
             thus
             with
             a
             heathen
             (
             or
             publican
             which
             was
             in
             account
             the
             same
             )
             was
             not
             either
             by
             Christ
             ,
             or
             the
             Apostle
             counted
             unlawful
             (
             but
             only
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               i.
               e.
               Christian
               with
               Christian
            
             ,
             v.
             6.
             )
             and
             consequently
             with
             a
             
               perverse
               refractary
               brother
            
             ,
             whom
             you
             see
             Christ
             gives
             leave
             to
             account
             and
             deal
             with
             ,
             as
             with
             a
             
               heathen
               or
               publican
            
             ,
             it
             would
             not
             be
             unlawful
             also
             .
             But
             another
             interpretation
             I
             shall
             not
             doubt
             to
             propose
             to
             you
             ,
             that
             by
             heathen
             and
             publican
             may
             be
             meant
             a
             
               desperate
               deplored
               sinner
            
             ,
             such
             as
             the
             Rabbins
             call
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               i.
               e.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               a
               sinner
            
             ,
             as
             in
             the
             Gospel
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             deplored
             sinner
             ;
             Thus
             in
             
               Musar
               ,
               If
               he
               will
               not
               then
               ,
            
             (
             i.
             e.
             
               when
               two
               or
               three
               friends
            
             have
             been
             taken
             to
             be
             present
             at
             his
             
               admonition
               )
               be
               reconciled
            
             ,
             go
             and
             
               leave
               him
               to
               himself
               ;
               for
               such
               an
               one
               is
               implacable
               ,
            
             and
             is
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             of
             whom
             again
             't
             is
             there
             said
             ,
             
               Si
               nec
               hoc
               modo
               quicquam
               profecerit
               ,
               i.
               e.
               adhibitis
               amicis
               ,
            
             if
             this
             second
             admonition
             doe
             no
             good
             ,
             
               debet
               eum
               pudefacere
               coram
               multis
               ,
               he
               must
               be
               ashamed
               before
               many
               ,
            
             (
             which
             may
             be
             the
             meaning
             of
             
               Dic
               Ecclesiae
               ,
               Tell
               it
               to
               the
               Church
               ,
            
             as
             will
             anon
             appear
             by
             1
             Tim.
             5.10
             .
             )
             and
             this
             interpretation
             of
             that
             phrase
             will
             seem
             most
             probable
             ,
             if
             you
             mark
             1.
             
             That
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             publicans
             and
             sinners
             are
             frequently
             joyned
             together
             in
             the
             Gospel
             ,
             as
             once
             Publicans
             and
             harlots
             ,
             those
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             sinner-women
             .
             2.
             
             That
             the
             heathen
             are
             call'd
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             sinners
             ,
             as
             when
             't
             is
             said
             that
             Christ
             was
             by
             the
             
               Jews
               delivered
               into
               the
               hands
               of
               sinners
               ,
            
             i.
             e.
             
               Romans
               heathen
            
             ,
             and
             in
             St
             
               Paul
               [
               not
               sinners
               of
               the
               Gentiles
               :
            
             ]
             and
             then
             those
             words
             ,
             [
             
               Let
               him
               be
               to
               thee
               a
               heathen
               and
               a
               publican
            
             ]
             will
             sound
             no
             more
             ,
             but
             [
             
               give
               him
               over
               as
               a
               desperate
               deplored
               sinner
               ,
            
             ]
             to
             whom
             those
             priviledges
             of
             a
             
               Christian
               (
               viz.
            
             of
             not
             being
             impleaded
             before
             an
             
               heathen
               tribunal
            
             )
             &c.
             do
             not
             belong
             ,
             
               i.
               e.
            
             leave
             him
             to
             himself
             .
             This
             sure
             is
             the
             simplest
             rendring
             of
             the
             place
             ;
             and
             then
             he
             that
             is
             such
             ,
             that
             is
             capable
             of
             that
             denomination
             ,
             is
             certainly
             fit
             ,
             and
             ripe
             for
             the
             censures
             of
             the
             Church
             ,
             which
             follow
             in
             the
             next
             verse
             ,
             ●nd
             are
             appointed
             to
             go
             out
             against
             this
             
               refractory
               incorrigible
            
             .
          
           
             For
             so
             immediately
             it
             follows
             ,
             
               Verily
               I
               say
               unto
               you
            
             :
             who
             are
             
               
                 Sect.
              
               10
            
             those
             you
             ?
             why
             1.
             
             In
             the
             plurall
             number
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             ]
             Secondly
             ▪
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               to
               you
               disciples
            
             (
             for
             so
             in
             the
             first
             verse
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             
               disciples
               came
               to
               him
            
             with
             a
             question
             ,
             and
             v.
             3.
             he
             said
             ,
             Verily
             I
             
             say
             to
             you
             ,
             i.
             e.
             to
             
               you
               disciples
            
             ,
             and
             v.
             12.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               what
               do
               you
               think
            
             ?
             asking
             the
             disciples
             ,
             or
             appealing
             to
             their
             own
             judgement
             ,
             and
             so
             still
             the
             same
             auditors
             continued
             ,
             and
             his
             speech
             addrest
             to
             them
             ,
             
               I
               say
               unto
               you
               disciples
               )
               whatsoever
               you
               shall
               bind
               on
               earth
               ,
            
             &c.
             
          
           
             
               
                 Sect.
              
               11
            
             After
             this
             ,
             it
             follows
             v.
             19.
             
               again
               I
               say
               unto
               you
               ,
               that
               if
               two
               of
               you
               shall
               agree
               upon
               earth
               ,
            
             &c.
             ]
             Many
             false
             illations
             are
             by
             men
             of
             different
             perswasions
             made
             from
             these
             words
             ,
             which
             will
             all
             vanish
             ,
             I
             conceive
             ,
             and
             the
             truth
             be
             dis-involved
             ,
             if
             the
             Reader
             will
             not
             despise
             this
             one
             observation
             which
             I
             shall
             offer
             to
             him
             ;
             and
             it
             is
             this
             ,
             that
             the
             method
             oft-times
             used
             in
             Scripture
             is
             ,
             (
             when
             it
             hath
             proposed
             one
             or
             two
             severals
             to
             speak
             of
             )
             to
             resume
             the
             
               last
               first
            
             ,
             and
             so
             orderly
             
               to
               go
               back
            
             ,
             till
             it
             come
             to
             the
             first
             ,
             to
             which
             you
             may
             accommodate
             that
             expression
             ,
             and
             description
             of
             Gods
             method
             in
             other
             things
             .
             
               Many
               that
               are
               last
               ,
               are
               first
               (
               the
               last
               in
               proposing
               ,
            
             first
             in
             handling
             or
             resuming
             ,
             )
             
               and
               the
               first
               last
            
             .
          
           
             If
             there
             be
             two
             things
             mentioned
             one
             after
             another
             ,
             and
             any
             occasion
             to
             adde
             any
             thing
             on
             each
             of
             them
             ,
             then
             I
             say
             the
             observation
             is
             ,
             that
             the
             Scripture
             sometimes
             uses
             to
             resume
             the
             second
             first
             ,
             and
             the
             first
             after
             that
             .
             And
             so
             if
             there
             be
             more
             then
             two
             .
             I
             said
             this
             was
             oft-times
             the
             manner
             and
             stile
             of
             Scripture
             ,
             and
             to
             make
             good
             my
             observation
             ,
             I
             am
             a
             little
             obliged
             to
             go
             out
             of
             my
             way
             ,
             and
             present
             you
             with
             some
             examples
             .
             Three
             visible
             ones
             I
             shall
             offer
             you
             out
             of
             one
             book
             ,
             the
             Epistle
             to
             the
             Hebrews
             .
             First
             ,
             Chap.
             5.
             where
             in
             the
             foure
             first
             verses
             there
             are
             three
             things
             propounded
             of
             an
             
               High
               Priest
            
             ,
             1.
             
             That
             
               he
               offer
               for
               sinne
            
             ,
             and
             negotiate
             the
             cause
             of
             men
             
               with
               God.
            
             2.
             
             That
             he
             be
             
               compassionate
               toward
               sinners
            
             ,
             and
             to
             that
             end
             he
             himself
             infirme
             ,
             and
             
               offer
               for
               himselfe
            
             as
             well
             as
             the
             people
             .
             3.
             
             That
             he
             be
             
               called
               to
               this
               office
               by
               God
               himself
               .
            
             To
             these
             three
             the
             Author
             speaks
             particularly
             (
             and
             applies
             them
             to
             Christ
             )
             in
             the
             remainder
             of
             the
             Chapter
             ,
             by
             way
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             the
             last
             ,
             first
             ,
             v.
             5
             ,
             6.
             
             
               So
               likewise
               Christ
               glorified
               not
               himself
               to
               be
               made
               an
               high
               Priest
               ,
            
             &c.
             
             To
             the
             second
             next
             ,
             v.
             7.
             
             &
             8.
             
               who
               in
               the
               dayes
               of
               his
               flesh
               offered
               up
               prayers
               ,
            
             and
             
               supplications
               ,
               prayers
            
             ,
             and
             the
             ceremonies
             of
             petitioners
             (
             for
             so
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             properly
             signifies
             ,
             
               olive
               branches
            
             ,
             the
             embleme
             that
             petitioners
             used
             to
             have
             in
             their
             hands
             )
             
               with
               strong
               crying
               and
               
               teares
               to
               him
               that
               was
               able
               to
               deliver
               him
               out
               of
               death
               ,
            
             (
             as
             when
             he
             
               commended
               his
               spirit
               into
               Gods
               hands
               ,
            
             and
             
               cryed
               with
               a
               loud
               voice
            
             ,
             Matth.
             27.50
             .
             Mark
             15.37
             .
             Luke
             23.46
             .
             at
             the
             delivering
             these
             words
             )
             And
             i
             
               was
               heard
               ,
               for
               ,
               or
               by
               his
               piety
               ,
            
             through
             the
             great
             ardency
             of
             that
             his
             prayer
             (
             exprest
             both
             by
             the
             
               loud
               voice
            
             in
             three
             Evangelists
             ,
             and
             by
             the
             
               bodily
               worship
               ,
               bowing
               of
               his
               head
               ,
            
             in
             the
             fourth
             ,
             Joh.
             19.30
             .
             )
             or
             as
             it
             may
             possibly
             signifie
             ,
             
               He
               was
               delivered
               from
               his
               fear
               ,
            
             i.
             e.
             from
             that
             which
             he
             feared
             and
             prayed
             against
             .
             
               And
               though
               he
               were
               a
               Son
               ,
               yet
               from
               the
               things
               he
               suffered
               ,
               he
               learnt
               obedience
               ,
            
             (
             whether
             to
             God
             thus
             designing
             him
             to
             those
             sufferings
             ,
             and
             to
             that
             office
             of
             hearing
             prayers
             ,
             or
             to
             men
             ,
             by
             giving
             them
             audience
             in
             their
             prayers
             ,
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifies
             ,
             so
             to
             heare
             ,
             as
             to
             answer
             a
             request
             .
             )
             And
             then
             the
             Author
             returns
             to
             the
             first
             ,
             last
             ,
             v.
             9.
             
             
               Being
               made
               perfect
               he
               became
               the
               author
               of
               eternall
               salvation
               ,
            
             &c.
             
          
           
             Thus
             secondly
             ,
             Heb.
             9.1
             .
             the
             Author
             having
             named
             two
             things
             ,
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             
               ordinances
               of
               worship
            
             ,
             and
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             he
             dilates
             first
             of
             the
             latter
             of
             them
             ,
             v.
             2
             ,
             3
             ,
             4
             ,
             5.
             
             
               For
               there
               was
               a
               tabernacle
               made
               ,
               the
               first
               ,
            
             &c.
             and
             
               after
               the
               second
               vaile
               ,
               the
               tabernacle
               ,
            
             &c.
             and
             
               over
               it
               the
               Cherubims
               of
               glory
            
             shadowing
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             (
             not
             mercy-seat
             ,
             but
             )
             k
             
               covering
               of
               the
               arke
            
             ,
             &c.
             all
             these
             belonging
             to
             the
             second
             particular
             ,
             and
             then
             afterwards
             he
             comes
             back
             to
             the
             former
             ,
             the
             
               ordinances
               of
               worship
            
             ,
             v.
             6.
             
             
               Now
               ●hen
               these
               things
               were
               thus
               ordain'd
               ,
               the
               Priest
               went
               alwaies
               ,
            
             &c.
             
          
           
             So
             thirdly
             ,
             Chap.
             10.33
             .
             the
             Author
             having
             mentioned
             two
             acts
             of
             suffering
             in
             them
             ,
             the
             first
             personall
             in
             themselves
             ,
             by
             reproaches
             ,
             and
             afflictions
             ,
             the
             second
             by
             way
             of
             sympathy
             with
             their
             Apostle
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             partakers
             with
             ,
             or
             relievers
             of
             others
             that
             were
             so
             tossed
             ;
             in
             the
             next
             verse
             he
             resumes
             both
             again
             ,
             but
             first
             the
             latter
             ,
             
               For
               ye
               had
               compassion
               of
               me
               in
               my
               bands
               ,
            
             ver
             .
             34.
             and
             then
             secondly
             the
             former
             ,
             
               took
               joyfully
               the
               spoyling
               of
               your
               goods
               .
            
          
           
             This
             is
             farther
             evidenced
             by
             an
             example
             in
             this
             Gospel
             ,
             
             Matth.
             5.6
             .
             
               Give
               not
               that
               which
               is
               holy
               unto
               dogs
               ,
               neither
               cast
               your
               pearls
               before
               swine
               ,
               lest
               they
               tread
               them
               under
               their
               feet
               ,
               and
               turning
               again
               ,
               tear
               and
               rend
               thee
               .
            
             Where
             there
             is
             no
             doubt
             ,
             but
             the
             former
             of
             these
             latter
             speeches
             belongs
             to
             the
             latter
             of
             the
             former
             ,
             and
             the
             latter
             of
             the
             latter
             to
             the
             former
             of
             the
             former
             ;
             
               per
               modum
               regressus
            
             ,
             by
             way
             of
             
               going
               backward
            
             thus
             ,
             
               Lest
               the
               swine
               tread
               the
               pearls
               under
               their
               feet
               ,
            
             and
             
               Lest
               the
               dogs
               rend
               and
               tear
               thee
               .
            
             For
             it
             is
             not
             the
             manner
             of
             swine
             to
             fall
             upon
             men
             ,
             and
             tear
             them
             ,
             but
             of
             dogs
             it
             is
             ;
             and
             it
             is
             not
             the
             manner
             of
             dogs
             to
             tread
             a
             thing
             
               under
               their
               feet
            
             ,
             but
             of
             swine
             it
             is
             ;
             So
             the
             2
             Cor.
             2.15
             .
             St
             Paul
             having
             mentioned
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             first
             ,
             and
             then
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               them
               that
               are
               saved
            
             ,
             and
             
               them
               that
               perish
            
             ;
             he
             goes
             back
             ,
             ver
             .
             16.
             
             First
             to
             the
             latter
             of
             them
             ,
             to
             those
             
               a
               savour
               of
               death
               unto
               death
               ,
            
             but
             to
             these
             
               a
               savour
               of
               life
               unto
               life
            
             ;
             So
             in
             the
             Epistle
             to
             Philemon
             v.
             5.
             
               hearing
               of
               thy
               love
               ,
               and
               faith
               which
               thou
               hast
               towards
               the
               Lord
               Jesus
               ,
               and
               towards
               all
               the
               Saints
            
             ;
             't
             is
             apparent
             that
             the
             
               Lord
               Jesus
            
             is
             the
             object
             of
             the
             faith
             ,
             and
             the
             [
             
               all
               Saints
            
             ]
             the
             object
             of
             the
             love
             .
             So
             again
             Rom.
             14.
             having
             set
             down
             two
             heads
             of
             discourse
             ,
             that
             the
             
               strong
               should
               not
               set
               at
               nought
               the
               weake
            
             ;
             nor
             secondly
             the
             
               weake
               judge
            
             or
             condemne
             the
             strong
             ,
             v.
             3.
             he
             resumes
             the
             latter
             first
             ,
             v.
             4.
             
               who
               art
               thou
               that
               judgest
            
             ?
             and
             then
             v
             ,
             10.
             returns
             to
             the
             former
             ,
             and
             
               thou
               why
               dost
               thou
               set
               at
               nought
               thy
               brother
               ?
            
             So
             Matth.
             23.25
             .
             Christ
             having
             mention'd
             first
             the
             
               outside
               of
               the
               cup
               or
               platter
               ,
            
             then
             the
             inside
             ,
             v.
             26.
             he
             returns
             first
             to
             the
             
               cleansing
               of
               the
               inside
            
             ,
             then
             the
             outside
             of
             it
             .
             So
             1
             Cor.
             6.11
             .
             after
             the
             generall
             of
             washing
             ,
             which
             contains
             the
             two
             subsequent
             ,
             sanctifying
             and
             justifying
             ;
             the
             mention
             of
             our
             
               Lord
               Jesus
               Christ
            
             ,
             which
             is
             first
             named
             ,
             must
             belong
             to
             the
             latter
             of
             the
             two
             ,
             that
             of
             justification
             ;
             and
             the
             
               Spirit
               of
               our
               God
            
             to
             the
             former
             ,
             that
             of
             sanctifying
             .
          
           
             Other
             examples
             of
             this
             observation
             I
             shall
             leave
             the
             Reader
             
               
                 Sect.
              
               12
            
             to
             observe
             ,
             when
             he
             reads
             the
             Scripture
             more
             ponderingly
             ,
             and
             only
             proceed
             to
             help
             him
             to
             take
             notice
             of
             it
             in
             the
             point
             in
             hand
             .
             Three
             cases
             ,
             it
             is
             apparent
             ,
             are
             here
             mention'd
             orderly
             by
             our
             Saviour
             in
             the
             matter
             of
             trespasse
             ,
             1.
             
             
               Telling
               the
               trespasser
            
             of
             his
             fault
             
               between
               him
               and
               thee
               alone
            
             .
             Secondly
             ,
             
               taking
               one
               or
               two
               with
               thee
               ,
            
             to
             do
             it
             more
             convincingly
             ,
             and
             with
             greater
             authority
             .
             Thirdly
             ,
             
               telling
               the
               Church
            
             of
             it
             .
             Having
             said
             somewhat
             to
             each
             of
             these
             ,
             as
             he
             delivered
             them
             in
             the
             three
             first
             
             verses
             ,
             15
             ,
             16
             ,
             17.
             he
             resumes
             the
             matter
             again
             ,
             and
             speakes
             first
             to
             the
             last
             of
             them
             ,
             v.
             18.
             telling
             them
             ,
             what
             ,
             after
             the
             not
             succeeding
             of
             the
             third
             admonition
             ,
             the
             Apostles
             and
             their
             successors
             are
             to
             doe
             ,
             when
             the
             cognizance
             of
             this
             injury
             and
             contumacy
             comes
             before
             them
             (
             which
             ,
             that
             in
             every
             case
             of
             trespasse
             ,
             it
             alwayes
             should
             ,
             I
             conceive
             ,
             doth
             not
             hence
             appear
             to
             be
             necessary
             ,
             save
             only
             in
             case
             that
             the
             Magistrate
             or
             secular
             tribunal
             be
             heathen
             ,
             because
             that
             supposition
             may
             perhaps
             be
             the
             ground
             of
             the
             
               sit
               tibi
               Ethnicus
            
             ,
             on
             which
             the
             other
             is
             superstructed
             )
             viz.
             excommunicate
             such
             a
             refractary
             till
             reformation
             ,
             and
             then
             upon
             that
             ,
             absolve
             him
             again
             ,
             and
             [
             
               verily
               I
               say
               unto
               you
               ,
               whatsoever
               you
               shall
               bind
               on
               earth
               ,
            
             &c.
             ]
             From
             this
             view
             it
             is
             not
             irrational
             to
             conclude
             ,
             that
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             Church
             and
             the
             disciples
             (
             considered
             prophetically
             under
             the
             notion
             of
             Apostles
             ,
             i.
             e.
             Founders
             first
             ,
             then
             Governours
             of
             Churches
             )
             may
             in
             that
             place
             signifie
             the
             same
             thing
             .
             So
             saith
             St
             Chrysost
             .
             in
             
               Mat.
               Hom.
            
             6.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Tell
               it
               to
               the
               Church
            
             ,
             i.
             e.
             
               to
               the
               Presidents
               and
               Rulers
               of
               it
            
             ;
             and
             Theophyl
             .
             in
             Mat.
             18.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             the
             Church
             for
             the
             
               Rulers
               of
               the
               Church
            
             ;
             To
             which
             purpose
             it
             is
             observable
             ,
             what
             Kimchi
             a
             Jewish
             learned
             Rabbi
             hath
             affirmed
             ,
             that
             the
             Governours
             ,
             and
             Rulers
             are
             oft
             meant
             by
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             Congregation
             ;
             and
             so
             Philo
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             
               Congregation
               is
               the
               Priests
            
             .
             Agreeable
             to
             which
             is
             the
             inscription
             of
             the
             
               ancient
               Apostolical
               Epistle
            
             of
             
               Clemens
               Romanus
            
             to
             the
             Corinthians
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               The
               Church
               of
               God
               that
               dwels
               at
               Rome
               ,
            
             meaning
             ,
             I
             conceive
             by
             the
             title
             [
             
               the
               Church
            
             ]
             himself
             (
             who
             wrote
             the
             Epistle
             ,
             and
             was
             chief
             there
             ,
             or
             Bishop
             at
             that
             time
             )
             and
             the
             other
             Clergy
             with
             him
             ;
             For
             so
             the
             other
             part
             of
             the
             inscription
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               the
               Church
               of
               God
               at
               Corinth
            
             ]
             is
             after
             explained
             by
             him
             ,
             in
             the
             words
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               the
               Bishops
               ,
               and
               Deacons
            
             ;
             but
             if
             this
             will
             not
             be
             acknowledged
             ,
             then
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             I
             shal
             give
             you
             leave
             to
             understand
             any
             meeting
             or
             Congregation
             of
             pious
             men
             ,
             either
             a
             
               consessus
               Presbyterorum
               ,
               a
               Colledge
               of
               Presbyters
               ,
            
             which
             were
             ordinarily
             assistant
             to
             the
             Bishop
             in
             the
             antient
             Church
             ,
             or
             possibly
             the
             whole
             or
             any
             part
             of
             the
             people
             convened
             ,
             whose
             authority
             or
             consent
             may
             work
             somewhat
             upon
             the
             offender
             ,
             as
             St
             Paul
             conceives
             it
             were
             apt
             
             to
             doe
             ,
             when
             he
             commands
             
               Timothy
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               to
               rebuke
               the
               offenders
               before
               all
               men
               ,
            
             i.
             e.
             in
             the
             presence
             of
             the
             community
             of
             the
             people
             ,
             1
             Tim.
             5.20
             .
             and
             perhaps
             when
             he
             speaks
             of
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             2
             Cor.
             2.6
             .
             
               the
               rebuke
               that
               was
               by
               or
               under
               the
               many
               ,
            
             though
             it
             be
             not
             certain
             whether
             that
             signifie
             the
             chastisement
             ,
             (
             as
             our
             English
             reads
             )
             punishment
             and
             censure
             inflicted
             by
             the
             Presbyterie
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             under
             them
             ,
             those
             assisting
             or
             joyning
             in
             the
             censure
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             acts
             of
             
               Canonical
               severity
            
             ,
             (
             which
             in
             case
             of
             sorrow
             and
             relenting
             of
             the
             offender
             upon
             rebuke
             ,
             or
             admonition
             before
             ejection
             out
             of
             the
             Church
             ,
             were
             wont
             to
             be
             thought
             sufficient
             without
             excommunication
             ,
             and
             after
             excommunication
             ,
             as
             in
             this
             place
             to
             the
             Corinthians
             ,
             if
             they
             were
             submitted
             to
             ,
             were
             sufficient
             ,
             though
             not
             presently
             to
             restore
             him
             to
             the
             communion
             ,
             yet
             to
             make
             him
             capable
             of
             being
             prayed
             for
             by
             the
             Church
             ,
             1
             Joh.
             5.16
             .
             and
             to
             be
             delivered
             from
             the
             stripes
             of
             Satan
             ,
             the
             diseases
             that
             the
             
               delivering
               to
               Satan
            
             in
             the
             Apostles
             times
             brought
             upon
             them
             ;
             )
             or
             whether
             ,
             as
             the
             words
             may
             be
             rendred
             ,
             it
             import
             the
             rebuke
             ,
             or
             reproof
             ,
             viz.
             the
             third
             admonition
             ,
             (
             or
             the
             second
             given
             by
             the
             Bishop
             ,
             which
             was
             equivalent
             to
             that
             )
             which
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             under
             ,
             or
             
               in
               the
               presence
               of
               many
            
             ,
             viz.
             of
             the
             people
             or
             Congregation
             .
             The
             former
             of
             these
             senses
             seems
             more
             agreeable
             to
             the
             place
             to
             the
             Cor.
             the
             latter
             rather
             to
             belong
             to
             that
             in
             the
             1
             Tim.
             and
             so
             that
             which
             even
             now
             in
             Musar
             was
             
               coram
               multis
               ,
               before
               many
            
             ,
             and
             in
             S.
             Paul
             (
             if
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               under
               many
            
             ,
             yet
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               in
               the
               presence
               of
               all
               men
               ,
               Christ
            
             may
             here
             expresse
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               Church
            
             .
             This
             interpretation
             being
             admitted
             ,
             or
             not
             rejected
             ,
             it
             then
             follows
             commodiously
             ,
             and
             reasonably
             in
             the
             text
             of
             the
             Evangelist
             ,
             that
             after
             the
             matter
             is
             brought
             to
             them
             (
             i.
             e.
             to
             those
             many
             )
             or
             after
             this
             act
             of
             reproofe
             ,
             or
             
               rebuke
               before
               them
            
             ,
             &
             upon
             continued
             refractarinesse
             to
             these
             last
             admonitions
             ,
             then
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             that
             sure
             is
             )
             the
             Apostles
             or
             Governors
             of
             the
             Church
             ,
             the
             Pastors
             ,
             (
             which
             cannot
             be
             in
             any
             reason
             excluded
             from
             under
             the
             former
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Church
             ,
             whatsoever
             it
             signifies
             )
             and
             those
             already
             promised
             this
             power
             ,
             chap.
             16.
             may
             ,
             or
             shall
             bind
             ,
             or
             excommunicate
             them
             .
             And
             that
             is
             the
             summe
             of
             the
             18.
             v.
             in
             reference
             to
             the
             17.
             and
             then
             v.
             19.
             
             
               Again
               I
               say
               unto
               you
            
             ,
             (
             or
             as
             a
             very
             l
             antient
             Manuscript
             ,
             and
             some
             printed
             copies
             read
             
             it
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               again
               verily
               I
               say
               unto
               you
               ,
            
             that
             second
             verily
             noting
             the
             speech
             to
             be
             of
             a
             new
             matter
             )
             
               that
               if
               two
               of
               you
               shall
               agree
               upon
               the
               earth
               ,
            
             or
             here
             below
             ,
             (
             in
             reference
             to
             the
             second
             thing
             mention'd
             ,
             v.
             16.
             
               take
               with
               you
               one
               or
               two
               )
               concerning
               any
               thing
               ,
               which
               they
               shall
               aske
               ,
               it
               shall
               be
               done
               unto
               them
               of
               my
               Father
               ,
            
             &c.
             
             
               For
               where
               two
               or
               three
               are
               gathered
               together
               in
               my
               Name
               ,
               there
               am
               I
               in
               the
               midst
               of
               them
               ,
            
             which
             words
             are
             brought
             to
             give
             authority
             to
             the
             solemn
             admonitions
             of
             the
             second
             order
             (
             addrest
             by
             the
             injur'd
             man
             ,
             accompanied
             with
             one
             or
             two
             assistants
             or
             witnesses
             to
             inforce
             them
             )
             by
             telling
             them
             ,
             that
             as
             the
             
               consessus
               trium
               virorum
            
             ,
             the
             
               assize
               of
               three
               men
            
             among
             the
             Jewes
             had
             some
             power
             ;
             so
             shall
             any
             two
             or
             
               three
               Christians
            
             be
             considerable
             in
             this
             matter
             ,
             having
             the
             priviledge
             of
             Gods
             presence
             ,
             as
             in
             their
             prayers
             thus
             united
             ,
             so
             also
             in
             this
             act
             of
             united
             admonition
             ;
             for
             ,
             first
             ,
             God
             is
             to
             be
             thought
             to
             be
             in
             
               the
               midst
               of
               them
            
             ,
             (
             as
             that
             fourth
             person
             added
             to
             the
             three
             children
             in
             the
             furnace
             ,
             and
             the
             
               face
               of
               that
               fourth
               like
               the
               Son
               of
               God
            
             )
             to
             be
             present
             with
             them
             (
             as
             it
             is
             1
             Cor.
             5.4
             .
             )
             in
             this
             his
             ordinance
             ,
             in
             this
             piece
             of
             Discipline
             apointed
             by
             him
             ;
             whereupon
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             refractarinesse
             of
             the
             transgressor
             is
             become
             so
             much
             the
             greater
             in
             this
             case
             ;
             and
             besides
             ,
             secondly
             ,
             if
             upon
             admonition
             ,
             they
             shall
             be
             hearkned
             to
             ,
             it
             will
             be
             in
             their
             power
             to
             pray
             for
             the
             penitent
             trespasser
             ,
             (
             as
             James
             5.16
             .
             )
             and
             that
             prayer
             of
             theirs
             joyned
             with
             the
             injured
             person
             is
             likely
             to
             be
             more
             effectuall
             then
             a
             single
             prayer
             ,
             and
             so
             in
             both
             these
             respects
             a
             greater
             weight
             is
             set
             on
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               taking
               of
               one
               ,
               or
               two
               with
               him
               .
            
             Thus
             having
             returned
             to
             the
             second
             of
             the
             three
             ,
             in
             the
             second
             place
             ,
             and
             dispatched
             that
             ,
             the
             method
             would
             direct
             to
             go
             on
             to
             the
             first
             again
             in
             the
             third
             place
             ;
             but
             in
             stead
             of
             that
             ,
             St
             Peter
             it
             seems
             asks
             again
             about
             it
             ,
             how
             long
             a
             man
             is
             to
             forgive
             private
             injuries
             ;
             and
             the
             answer
             in
             the
             following
             words
             supplieth
             the
             place
             of
             having
             proceeded
             to
             that
             ,
             and
             serves
             for
             the
             conclusion
             of
             the
             whole
             matter
             .
          
           
             The
             result
             then
             of
             this
             whole
             Chapter
             is
             this
             ,
             that
             of
             the
             
               
                 Sect.
              
               13
            
             three
             places
             of
             the
             Gospel
             ,
             concerning
             the
             donation
             of
             the
             power
             of
             binding
             ,
             and
             loosing
             ,
             two
             of
             them
             at
             the
             first
             sight
             most
             clearly
             convince
             ,
             this
             power
             to
             be
             given
             to
             the
             Apostles
             ,
             as
             governors
             of
             the
             Church
             ,
             (
             which
             will
             not
             be
             communicable
             to
             any
             ,
             but
             either
             
             to
             others
             that
             are
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             also
             ,
             set
             apart
             to
             the
             office
             ,
             immediately
             by
             Christ
             ,
             or
             to
             their
             
               successours
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Theoph.
            
             in
             Mat.
             18.
             )
             and
             the
             third
             upon
             a
             thorough
             consideration
             doth
             the
             same
             also
             .
             For
             this
             we
             have
             the
             plain
             testimony
             of
             Theophylact
             on
             that
             place
             Mat.
             18.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
             
               The
               power
               of
               binding
               and
               loosing
               was
               given
               to
               all
               the
               Apostles
               ;
               When
               ?
               why
               ,
               when
               he
               said
               ,
               Whose
               sins
               ye
               remit
               ,
               they
               are
               remitted
               ,
            
             &c.
             
               i.
               e.
            
             in
             this
             place
             of
             St
             John
             :
             and
             again
             ,
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             [
             
               and
               I
               will
               give
            
             ]
             it
             
               signifies
               the
               future
            
             ,
             i.
             e.
             the
             
               time
               after
               the
               resurrection
            
             ,
             which
             is
             that
             in
             S.
             John
             also
             ;
             and
             again
             on
             Mat.
             16.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             where
             the
             binding
             in
             S.
             Mat.
             
               and
               the
               remitting
               in
            
             S.
             John
             
               are
               put
               together
               ,
               as
               belonging
               to
               the
               same
               matter
            
             :
             and
             it
             is
             confirm'd
             by
             no
             mean
             authority
             ,
             that
             of
             S.
             Paul
             himself
             ,
             of
             himself
             ,
             2
             Cor.
             13.10
             .
             where
             speaking
             of
             these
             censures
             ,
             (
             noted
             there
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               using
               excision
            
             ,
             &
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             is
             all
             one
             ,
             and
             which
             ,
             it
             seems
             ,
             he
             as
             an
             Apostle
             was
             to
             use
             among
             them
             ,
             he
             ,
             not
             the
             
               Congregation
               ;
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               I
               will
               not
               spare
            
             )
             he
             addeth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               according
               to
               the
               power
               that
               Christ
               hath
               given
               me
               ,
            
             (
             which
             sure
             was
             not
             peculiar
             to
             him
             ,
             but
             common
             to
             the
             rest
             of
             the
             Apostles
             ,
             which
             had
             it
             before
             him
             ,
             and
             in
             a
             more
             ordinary
             way
             )
             and
             ver
             .
             3.
             he
             distinctly
             calls
             it
             ,
             
               Christ
               speaking
               in
               him
            
             ,
             a
             high
             expression
             ,
             making
             every
             such
             act
             of
             judicature
             in
             him
             ,
             an
             act
             of
             Christ
             .
          
        
         
           
             CAP.
             III.
             
          
           
             
               
                 Sect.
              
               1
            
             THe
             only
             difficulty
             remaining
             in
             the
             point
             ,
             will
             be
             ,
             who
             are
             the
             
               Apostles
               successors
            
             in
             
               that
               power
            
             ;
             and
             when
             the
             question
             is
             asked
             of
             that
             power
             ,
             I
             must
             be
             understood
             of
             the
             power
             of
             governing
             the
             Church
             peculiarly
             (
             of
             which
             the
             
               power
               of
               the
               Keyes
            
             was
             ,
             and
             is
             a
             principal
             branch
             )
             for
             it
             must
             again
             be
             remembred
             ,
             that
             the
             Apostles
             are
             to
             be
             considered
             under
             a
             double
             notion
             :
             1.
             
             As
             Planters
             ,
             then
             as
             Governors
             of
             the
             Church
             .
             The
             title
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             its
             literall
             notation
             of
             
               Missus
               ,
               sent
               ,
               (
               Embassadour
            
             or
             Messenger
             )
             belongs
             peculiarly
             to
             the
             former
             of
             these
             ,
             and
             so
             though
             it
             have
             some
             extraordinary
             privileges
             annext
             to
             it
             ,
             necessary
             
             to
             the
             work
             of
             planting
             ,
             (
             as
             the
             gift
             of
             tongues
             ,
             the
             power
             of
             
               working
               miracles
            
             )
             which
             ennobles
             it
             beyond
             the
             order
             of
             Governours
             in
             the
             Churches
             since
             their
             plantation
             ,
             yet
             in
             the
             persons
             of
             the
             Apostles
             ,
             it
             was
             but
             a
             precedaneous
             power
             ,
             preparatory
             to
             that
             other
             of
             ruling
             ,
             or
             governing
             ,
             which
             no
             doubt
             is
             the
             reason
             that
             Chrysost
             .
             calls
             Ignatius
             the
             martyr
             ,
             both
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               an
               Apostle
            
             and
             Bishop
             ,
             and
             perhaps
             is
             the
             meaning
             of
             that
             saying
             of
             an
             Anonymus
             writer
             ,
             in
             m
             
               Photius
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               That
               the
               Apostle
               Timothy
               was
               by
            
             St
             
               Paul
               ordained
               ,
               and
               enthronized
               ,
               or
               seated
               Bishop
               of
               the
               Metropolis
               of
               the
               Ephesians
               ,
            
             i.
             e.
             that
             he
             that
             had
             helped
             to
             
               plant
               Churches
            
             ,
             and
             so
             was
             an
             
               Apostle
               sent
            
             out
             to
             that
             purpose
             ,
             was
             at
             length
             ordained
             Bishop
             to
             govern
             that
             of
             Ephesus
             being
             planted
             .
             Which
             distinction
             being
             premised
             '
             ,
             the
             question
             will
             now
             more
             easily
             be
             satisfied
             ,
             being
             proposed
             in
             these
             terms
             ,
             [
             Who
             were
             the
             
               Apostles
               successors
            
             in
             that
             power
             ,
             which
             concerned
             the
             governing
             these
             Churches
             which
             they
             had
             planted
             ]
             And
             1.
             
             I
             answer
             ,
             that
             it
             being
             a
             matter
             of
             fact
             ,
             or
             story
             ,
             later
             then
             that
             the
             Scripture
             can
             universally
             reach
             to
             it
             ,
             cannot
             be
             fully
             satisfied
             ,
             or
             answered
             from
             thence
             ,
             any
             further
             then
             the
             persons
             of
             Timothy
             or
             Titus
             ,
             &c.
             and
             the
             severall
             Angels
             of
             the
             Churches
             in
             the
             Apocalypse
             (
             who
             are
             acknowledged
             by
             all
             the
             Antients
             to
             be
             
               single
               persons
            
             ,
             that
             had
             power
             over
             all
             others
             in
             those
             Churches
             ,
             )
             but
             will
             in
             the
             full
             latitude
             through
             the
             
               universal
               Church
            
             in
             those
             times
             ,
             be
             made
             clear
             from
             the
             next
             evidences
             ,
             that
             we
             have
             ,
             viz.
             from
             the
             consent
             of
             the
             Greek
             and
             Latine
             Fathers
             ,
             who
             generally
             resolve
             ,
             that
             Bishops
             are
             those
             successors
             .
             This
             I
             shall
             not
             be
             so
             unreasonable
             as
             to
             attempt
             to
             prove
             at
             large
             through
             the
             writings
             of
             those
             Fathers
             ,
             but
             content
             my self
             with
             one
             or
             two
             of
             the
             first
             of
             them
             .
          
           
             Of
             this
             number
             I
             conceive
             the
             testimony
             of
             
               Clemens
               Romanus
            
             
               
                 Sect.
              
               2
            
             in
             his
             Epistle
             to
             the
             Corinth
             .
             (
             which
             hath
             been
             so
             often
             of
             late
             produced
             )
             might
             to
             any
             disinteressed
             person
             be
             allowed
             to
             have
             some
             force
             in
             it
             ;
             where
             speaking
             of
             the
             Apostles
             ,
             he
             saith
             ,
             
             
               that
               they
               foreseeing
               that
               there
               would
               be
               contention
               and
               emulation
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             about
             the
             name
             ,
             or
             (
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             may
             denote
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             
               dignity
               of
               Bishops
            
             or
             Episcopacy
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             (
             for
             I
             doubt
             not
             but
             that
             is
             the
             reading
             ,
             and
             the
             sense
             there
             )
             
               they
               set
               down
               a
               list
            
             ,
             or
             continuation
             of
             successors
             ,
             (
             as
             when
             Hesychius
             ,
             (
             and
             out
             of
             him
             Varinus
             )
             renders
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             perhaps
             it
             may
             be
             a
             false
             print
             ,
             as
             there
             be
             many
             in
             the
             edition
             of
             that
             book
             ,
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             but
             howsoever
             the
             Analogy
             from
             thence
             will
             extend
             to
             this
             also
             ,
             that
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifies
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             so
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             will
             signifie
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             inheritance
             ,
             or
             
               succession
               )
               that
               when
               any
               dyed
               such
               a
               certain
               person
               should
               succeed
               him
               .
            
             To
             which
             affirmation
             of
             Clemens
             ,
             when
             I
             have
             added
             (
             that
             which
             all
             
               Ecclesiasticall
               Stories
            
             have
             made
             familiar
             to
             us
             )
             that
             there
             were
             preserved
             in
             several
             Churches
             such
             n
             rols
             and
             catalogues
             of
             Bishops
             beginning
             from
             the
             Apostles
             in
             each
             See
             ,
             I
             shall
             conceive
             that
             that
             of
             Clemens
             was
             a
             pertinent
             testimony
             to
             this
             purpose
             ;
             especially
             when
             the
             voice
             of
             antiquity
             is
             so
             clear
             ,
             that
             o
             Clemens
             himself
             was
             one
             of
             those
             Bishops
             (
             an
             Adjutor
             of
             the
             Apostles
             in
             their
             life
             time
             ,
             and
             after
             the
             departure
             of
             Linus
             ,
             and
             Cletus
             ,
             the
             onely
             one
             that
             retained
             the
             name
             of
             Bishop
             in
             Rome
             ,
             all
             others
             being
             stiled
             Presbyters
             only
             )
             that
             p
             Vedelius
             at
             Geneva
             hath
             at
             large
             acknowledged
             it
             ,
             
               Exercit.
               in
               Ignat.
               Ignat.
               Epist
               .
               ad
               Mar.
               Cassabol
               .
               c.
            
             3.
             
          
           
             
               
                 Sect.
              
               3
            
             After
             Clemens
             (
             an
             assertor
             at
             once
             ,
             and
             example
             of
             this
             truth
             )
             I
             must
             next
             appeal
             to
             the
             
               Martyr
               Ignatius
            
             himself
             also
             Bishop
             of
             Antioch
             ,
             that
             lived
             in
             the
             Apostles
             age
             ,
             and
             is
             by
             the
             enemies
             of
             Episcopacy
             discerned
             to
             be
             so
             full
             a
             treasure
             of
             this
             truth
             (
             and
             of
             others
             in
             this
             kind
             )
             in
             so
             many
             notable
             passages
             ,
             that
             there
             hath
             been
             no
             way
             (
             imaginable
             by
             those
             who
             resolve
             to
             have
             it
             otherwise
             )
             to
             resist
             the
             plainnesse
             of
             his
             authorities
             ;
             but
             first
             by
             q
             scoffes
             and
             defamations
             ;
             Secondly
             ,
             by
             r
             confident
             rejecting
             of
             our
             whole
             volume
             of
             his
             Epistles
             ,
             as
             spurious
             ,
             and
             of
             a
             latter
             birth
             ;
             and
             thirdly
             ,
             by
             some
             very
             slender
             shewes
             of
             proof
             ,
             that
             they
             are
             so
             .
             One
             special
             of
             this
             sort
             (
             which
             I
             see
             
             lately
             made
             use
             of
             by
             Salmasius
             ,
             and
             for
             which
             it
             ſ
             now
             appears
             he
             was
             beholding
             to
             a
             sight
             of
             Blundels
             book
             ,
             not
             then
             printed
             )
             I
             shall
             mention
             to
             remove
             prejudices
             ,
             and
             it
             is
             this
             ;
             that
             in
             the
             Epistle
             to
             the
             Magnesians
             ,
             he
             distinctly
             calls
             Episcopacy
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             ,
             saith
             that
             
               learned
               Grammarian
            
             ,
             signifies
             it
             to
             be
             a
             
               new
               Order
            
             ,
             and
             he
             attempts
             to
             prove
             it
             ,
             because
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             saith
             he
             ,
             cannot
             be
             referred
             to
             the
             age
             ;
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifies
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             agreeable
             whereunto
             he
             interprets
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             2
             Tim.
             2.22
             .
             to
             be
             novae
             ,
             or
             
               novarum
               rerum
               cupiditates
               ,
               new
               desires
               ,
               or
               of
               new
               things
               .
            
          
           
             The
             dealing
             of
             this
             
               learned
               Grammarian
            
             in
             this
             businesse
             will
             
               
                 Sect.
              
               4
            
             be
             sufficiently
             strange
             to
             him
             ,
             that
             considers
             the
             whole
             matter
             .
             I
             shall
             only
             (
             in
             passing
             )
             give
             some
             few
             hints
             of
             judging
             it
             ,
             by
             telling
             you
             first
             ,
             that
             the
             generality
             of
             Copies
             read
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               youth
               of
               the
               Bishop
            
             (
             and
             no
             one
             of
             the
             Greek
             editions
             hath
             so
             much
             as
             mention'd
             any
             various
             lection
             in
             that
             place
             ,
             till
             now
             the
             Florentine
             or
             Laurentian
             copy
             hath
             given
             us
             that
             variety
             .
             )
             Secondly
             ,
             that
             the
             whole
             context
             of
             the
             Epistle
             drives
             to
             this
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             even
             this
             Author
             confesses
             ,
             by
             saying
             ,
             that
             he
             perswades
             them
             to
             receive
             their
             Bishop
             ,
             and
             give
             him
             honour
             ,
             
               quamvis
               aetate
               juniori
               ,
               though
               he
               were
               younger
               then
               they
               ,
            
             and
             again
             that
             he
             goes
             on
             to
             tell
             them
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               that
               it
               becomes
               them
               not
               to
               be
               too
               familiar
               with
               the
               age
               of
               their
               Bishop
               .
            
             But
             then
             besides
             this
             ,
             thirdly
             ,
             the
             vulgar
             ,
             and
             even
             Geneva
             edition
             reading
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             back
             it
             with
             citation
             of
             places
             of
             Scripture
             pertinent
             only
             to
             that
             sense
             ,
             as
             that
             
               Wisdome
               is
               not
               alwayes
               with
               the
               hoary
               hair
               ,
            
             &c.
             
             Fourthly
             ,
             that
             other
             reading
             is
             not
             avowed
             by
             ,
             or
             cited
             from
             any
             
               Greek
               manuscript
            
             ,
             but
             onely
             that
             in
             the
             
               Laurentiana
               Bibliotheca
            
             ,
             and
             the
             old
             Latine
             ,
             made
             use
             of
             by
             the
             most
             
               Reverend
               Primate
            
             of
             Armach
             ,
             which
             is
             directly
             translated
             out
             of
             it
             ,
             and
             so
             doth
             not
             at
             all
             adde
             to
             the
             authority
             .
             But
             then
             fifthly
             ,
             if
             that
             reading
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             should
             be
             acknowledged
             ,
             yet
             would
             it
             conclude
             nothing
             against
             the
             Order
             of
             Bishops
             in
             those
             first
             times
             .
             For
             1.
             what
             if
             it
             were
             a
             new
             Order
             in
             Ignatius
             his
             time
             ?
             that
             were
             pretty
             antient
             ,
             Ignatius
             living
             with
             the
             Apostles
             ;
             for
             that
             it
             was
             written
             by
             some
             body
             else
             above
             200.
             years
             after
             Christ
             ,
             wil
             want
             some
             other
             probation
             .
             Secondly
             ,
             there
             is
             no
             necessity
             
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             must
             signifie
             
               a
               new
               order
            
             ,
             for
             although
             ,
             as
             he
             saith
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             doth
             not
             signifie
             age
             ,
             nor
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             young
             ,
             but
             may
             be
             interpreted
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             new
             ,
             &c.
             yet
             we
             are
             not
             bound
             to
             accept
             that
             interpretation
             of
             it
             ,
             when
             the
             Context
             of
             the
             Epistle
             belongs
             to
             another
             matter
             ,
             and
             when
             another
             interpretation
             of
             this
             phrase
             may
             be
             given
             ,
             which
             (
             if
             that
             reading
             were
             acknowledged
             )
             wil
             reconcile
             all
             difficulties
             ;
             For
             why
             may
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifie
             ordination
             ?
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             that
             ,
             that
             belongs
             to
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             a
             
               young
               man
            
             ,
             and
             so
             it
             shall
             be
             the
             
               Ordination
               of
               a
               young
               man
            
             ,
             or
             a
             
               young
               mans
            
             being
             Bishop
             ,
             which
             might
             have
             been
             apt
             to
             provoke
             contempt
             in
             inferiors
             ,
             if
             that
             good
             Martyr
             had
             not
             fortified
             them
             against
             that
             temptation
             .
             And
             lastly
             for
             the
             interpretation
             of
             that
             place
             of
             S.
             Paul
             to
             Timothy
             ,
             it
             is
             so
             new
             ,
             and
             so
             irrationally
             preferred
             before
             the
             ordinary
             one
             ,
             that
             one
             may
             justly
             conclude
             ,
             't
             was
             prejudice
             ,
             and
             willingnesse
             to
             find
             an
             example
             for
             his
             novelty
             ,
             that
             made
             him
             think
             of
             this
             ;
             for
             why
             should
             not
             the
             lusts
             (
             there
             appointed
             to
             be
             avoided
             )
             be
             
               youthfull
               lusts
            
             ,
             or
             such
             as
             young
             men
             are
             subject
             to
             ?
             why
             
               new
               lusts
            
             ;
             or
             
               desires
               of
               new
               things
            
             ?
             were
             not
             the
             old
             ordinary
             lusts
             (
             so
             frequent
             among
             young
             men
             )
             fit
             enough
             to
             be
             avoided
             ?
             might
             any
             other
             be
             enjoyed
             ,
             so
             they
             were
             not
             new
             ?
             I
             am
             sorry
             I
             have
             insisted
             so
             long
             on
             so
             weak
             an
             objection
             ,
             and
             yet
             it
             is
             the
             best
             that
             that
             learned
             man
             (
             so
             much
             looked
             on
             ,
             and
             believed
             in
             this
             matter
             by
             those
             who
             desire
             change
             )
             hath
             produced
             ,
             on
             which
             to
             build
             a●l
             his
             confidence
             ,
             that
             those
             Epistles
             are
             not
             Ignatius's
             :
             And
             't
             is
             a
             little
             strange
             that
             another
             learned
             man
             t
             
               And.
               Rivet
            
             should
             speak
             of
             Episcopacy
             as
             of
             a
             
               novell
               order
            
             ,
             and
             adde
             [
             
               sive
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ut
               loquitur
            
             Ignatius
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             making
             Ignatius
             to
             say
             this
             ,
             which
             if
             he
             doth
             ,
             then
             is
             not
             only
             his
             
               Illustriss
               .
               Salmatius
            
             deceived
             ,
             but
             also
             Episcopacy
             must
             be
             acknowledged
             in
             Ignatius's
             time
             ,
             in
             which
             if
             it
             were
             acknowledged
             to
             be
             novel
             ,
             it
             will
             still
             be
             antient
             enough
             ;
             and
             so
             't
             is
             indeed
             by
             that
             Author
             confest
             (
             perhaps
             by
             incogitancy
             )
             in
             the
             next
             page
             ,
             when
             he
             acknowledges
             ,
             that
             the
             custome
             of
             
               Presbyters
               joyning
               with
               the
               Bishop
               in
               imposition
               of
               hands
               on
               a
               Presbyter
            
             (
             which
             sure
             is
             to
             suppose
             ,
             not
             to
             deny
             the
             office
             of
             
               Bishops
               )
               ex
               veteris
               aevi
               reliquiis
               mansit
               ,
            
             and
             specifies
             what
             age
             he
             means
             ,
             by
             [
             
               juxta
               illud
               Apostoli
               per
               impositionem
               manuum
               Presbyterii
            
             ]
             wherein
             yet
             it
             had
             been
             more
             ingenuous
             to
             have
             
             rendred
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             cum
             ,
             and
             not
             have
             chang'd
             it
             into
             per
             ,
             quite
             contrary
             to
             the
             text
             ;
             but
             this
             by
             the
             way
             .
             As
             for
             that
             other
             argument
             added
             by
             Salmasius
             ,
             that
             in
             that
             Epistle
             to
             the
             Magnesians
             there
             is
             mention
             of
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             as
             when
             he
             saith
             that
             Christ
             was
             not
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             by
             which
             he
             concludes
             that
             Epistle
             writen
             after
             Valentinus
             ,
             whose
             Idiom
             that
             was
             ;
             if
             the
             argumemt
             were
             concluding
             ,
             (
             as
             v
             
               Is
               .
               Vossius
            
             in
             his
             late
             Edition
             hath
             sufficently
             proved
             it
             is
             not
             )
             it
             cannot
             sure
             be
             in
             force
             against
             us
             ,
             who
             find
             no
             such
             thing
             in
             our
             former
             
               Greek
               Copies
            
             ;
             or
             ,
             if
             we
             did
             ,
             could
             readily
             acknowledge
             any
             such
             passage
             to
             be
             supposititious
             ,
             and
             those
             few
             words
             taken
             into
             the
             text
             out
             of
             the
             margent
             ,
             without
             casting
             away
             the
             whole
             volume
             of
             Epistles
             in
             that
             fit
             of
             jealousie
             ,
             or
             rage
             ;
             if
             I
             could
             discerne
             in
             that
             writer
             any
             other
             sh●w
             of
             argument
             against
             that
             general
             opinion
             ,
             which
             the
             Christian
             world
             hath
             had
             of
             these
             Epistles
             ,
             I
             should
             proceed
             to
             the
             weighing
             of
             it
             .
             But
             now
             upon
             the
             Edition
             of
             Blondels
             book
             (
             out
             of
             which
             Salmasius
             only
             brought
             us
             some
             gleanings
             )
             we
             find
             a
             great
             deale
             of
             paines
             taken
             to
             cast
             off
             those
             Epistles
             ;
             and
             it
             is
             very
             observable
             first
             ,
             that
             he
             that
             hath
             taken
             in
             all
             the
             antient
             Church-writers
             into
             his
             catalogue
             (
             even
             Hermas
             himselfe
             ,
             without
             any
             note
             or
             character
             of
             apocryphal
             set
             upon
             him
             )
             and
             out
             of
             each
             of
             them
             laboured
             (
             though
             very
             improsperously
             )
             to
             gather
             some
             honey
             to
             his
             hive
             ,
             some
             word
             or
             other
             ,
             that
             might
             look
             like
             an
             accordance
             with
             that
             opinion
             which
             he
             asserts
             out
             of
             St
             Hierome
             ,
             and
             ,
             it
             seemes
             ,
             had
             skill
             enough
             to
             make
             even
             
               Tertullian
               ,
               Irenaeus
            
             ,
             and
             Cyprian
             ,
             (
             and
             many
             others
             that
             have
             innumerable
             manifest
             places
             against
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             equality
             of
             Bishops
             and
             Presbyters
             )
             instrumental
             to
             his
             designe
             ,
             was
             not
             able
             to
             find
             one
             sentence
             in
             Ignatius
             ,
             which
             might
             be
             perswaded
             to
             be
             usefull
             to
             him
             ,
             and
             therefore
             hath
             exprest
             that
             severity
             on
             him
             ,
             that
             he
             hath
             not
             thought
             reasonable
             on
             any
             other
             ,
             even
             those
             which
             all
             antiquity
             hath
             rejected
             ;
             So
             partial
             and
             unequal
             is
             the
             mind
             of
             man
             ,
             when
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             that
             I
             say
             no
             worse
             )
             hath
             the
             ruling
             of
             our
             counsels
             .
             The
             exceptions
             which
             this
             learned
             man
             hath
             made
             against
             Ignatius
             being
             the
             author
             of
             those
             Epistles
             ,
             are
             1.
             
             
               Scriptionis
               genus
               affectatum
               ,
               an
               affected
               kind
               of
               writing
               ,
               pompous
               Epithets
            
             (
             which
             saith
             he
             ,
             could
             not
             agree
             with
             an
             
               Apostle
               ,
               panting
               in
               the
               chaines
               
               of
               Martyrs
            
             )
             such
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             among
             them
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             the
             very
             naming
             of
             which
             ,
             I
             suppose
             ,
             doth
             shew
             the
             frivolousnesse
             of
             the
             charge
             ,
             and
             weaknesse
             of
             the
             inference
             from
             it
             ;
             for
             sure
             an
             Authour
             may
             use
             compounded
             words
             ,
             (
             yea
             and
             words
             of
             his
             own
             making
             ,
             as
             ,
             I
             suppose
             ,
             St
             Paul's
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             acknowledged
             to
             be
             ,
             and
             yet
             many
             of
             these
             recited
             from
             those
             Epistles
             are
             not
             )
             without
             the
             crime
             of
             affectation
             ,
             as
             well
             as
             St
             Paul
             might
             his
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             the
             like
             :
             and
             though
             a
             
               holy
               Martyr
               in
               his
               chains
            
             may
             not
             be
             allowed
             the
             vanity
             of
             affectation
             as
             that
             hunts
             for
             glory
             from
             men
             ,
             yet
             sure
             he
             may
             be
             allowed
             to
             have
             elevated
             affections
             ,
             and
             by
             the
             command
             of
             them
             ,
             to
             use
             expressions
             which
             are
             not
             vulgar
             &
             ordinary
             .
             The
             second
             is
             his
             
               barbarous
               words
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             indeed
             are
             Latine
             words
             made
             Greek
             ,
             but
             so
             there
             are
             many
             more
             in
             the
             
               New
               Testament
            
             ,
             in
             stead
             of
             those
             four
             charged
             on
             Ignatius
             as
             barbarismes
             ,
             these
             fifteen
             which
             are
             ready
             at
             hand
             to
             me
             ,
             (
             I
             will
             not
             take
             the
             pains
             to
             seek
             for
             others
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             many
             as
             Latinizing
             (
             i.
             e.
             
               barbarous
               )
               phrases
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             the
             like
             .
             And
             't
             is
             a
             little
             strange
             how
             this
             learned
             man
             hath
             minced
             this
             matter
             ,
             confessing
             indeed
             that
             there
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             the
             Gospel
             (
             naming
             only
             one
             of
             so
             great
             a
             number
             )
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             Hegesippus
             :
             and
             for
             the
             excuse
             of
             that
             one
             word
             in
             Hegesippus
             ,
             
             adding
             that
             
               he
               was
               at
               Rome
               from
               the
               year
            
             150
             to
             170.
             whereas
             this
             liberty
             might
             be
             allowed
             either
             Ignatius
             ,
             or
             Hegesippus
             ,
             without
             having
             been
             so
             long
             at
             Rome
             ,
             as
             wel
             as
             the
             Writers
             of
             the
             
               New
               Testament
            
             ,
             which
             have
             three
             times
             more
             of
             such
             words
             then
             he
             cites
             out
             of
             both
             of
             them
             .
             The
             third
             is
             ,
             severall
             passages
             ,
             
               quae
               incommodè
               dicta
               videri
               possunt
               ,
               which
               may
               seem
               incommodiously
               spoken
               ,
            
             (
             and
             if
             it
             be
             but
             [
             seem
             ,
             ]
             and
             that
             but
             [
             
               may
               seem
            
             ,
             ]
             and
             at
             last
             but
             [
             
               incommodiously
               spoken
            
             ,
             ]
             sure
             this
             charge
             will
             not
             wound
             deep
             )
             
               &
               comparationes
               non
               exactae
               ad
               amussim
               ,
               comparisons
               not
               drawn
               by
               the
               rule
               exactly
               ,
            
             (
             and
             truly
             the
             Martyr
             that
             was
             not
             to
             be
             permitted
             to
             have
             the
             vanity
             to
             affect
             ,
             might
             as
             well
             be
             thought
             not
             to
             have
             
             the
             leasure
             to
             take
             the
             
               line
               and
               the
               plummet
            
             ,
             and
             delineate
             every
             expression
             so
             exactly
             ;
             But
             what
             are
             the
             miscarriages
             ,
             and
             defects
             in
             this
             kinde
             ?
             why
             ,
             that
             he
             calls
             the
             Spirit
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             cord
             ,
             and
             Faith
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             Leader
             ,
             whence
             ,
             saith
             he
             ,
             in
             Ignatius's
             esteem
             ,
             
               Fidei
               potior
               quàm
               Spiritus
               functio
               ,
               Faith
               hath
               a
               nobler
               office
               then
               the
               Spirit
               .
            
             But
             why
             may
             not
             I
             more
             truly
             say
             ,
             that
             the
             advantage
             in
             that
             comparison
             is
             given
             to
             the
             Spirit
             ,
             because
             that
             is
             said
             to
             draw
             ,
             when
             Faith
             doth
             lead
             only
             ?
             'T
             is
             certainly
             clear
             that
             his
             anger
             was
             very
             causlesse
             ,
             who
             could
             quarrell
             at
             that
             doctrine
             ,
             which
             is
             in
             effect
             no
             more
             then
             this
             ,
             That
             the
             Word
             of
             God
             apprehended
             by
             Faith
             doth
             lead
             us
             our
             way
             to
             heaven
             ,
             and
             the
             
               Spirit
               of
               God
            
             is
             the
             cord
             to
             draw
             us
             thither
             .
             2.
             
             That
             he
             calls
             his
             
               bands
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               spirituall
               jewels
            
             ,
             in
             which
             
               he
               wishes
               he
               might
               rise
            
             ,
             whereas
             ,
             saith
             
               Blondel
               ,
               there
               is
               nothing
               properly
               spirituall
               in
               the
               bands
               which
               wicked
               men
               put
               on
               the
               body
               of
               a
               martyr
               ,
            
             and
             
               no
               hope
               that
               he
               should
               rise
               in
               those
               bands
               .
            
             But
             sure
             his
             sufferings
             may
             be
             called
             his
             bands
             ,
             and
             those
             be
             matter
             of
             joy
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             his
             Spirit
             ,
             more
             then
             all
             the
             Gemmes
             to
             the
             most
             vain
             glorious
             worldling
             ,
             and
             this
             be
             very
             commodiously
             exprest
             by
             those
             words
             ,
             and
             then
             sure
             he
             might
             wish
             ,
             (
             though
             not
             hope
             )
             (
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             no
             more
             )
             to
             have
             this
             matter
             of
             joy
             continued
             to
             him
             ,
             and
             so
             that
             he
             
               might
               rise
               with
               them
            
             .
             3.
             
             That
             he
             uses
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             so
             oft
             ;
             What
             a
             cruelty
             upon
             a
             patient
             Martyr
             is
             this
             ,
             not
             to
             give
             him
             leave
             to
             use
             such
             frequent
             innocent
             words
             as
             these
             frequently
             ,
             as
             well
             as
             St
             Paul
             is
             allowed
             the
             very
             same
             ,
             &
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             these
             are
             certainly
             streined
             exceptions
             ,
             the
             learned
             man
             was
             at
             great
             leasure
             to
             quarel
             ,
             when
             this
             provocation
             was
             accepted
             .
             4.
             
             That
             when
             Baptisme
             is
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             weapons
             ,
             he
             calls
             
               Faith
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               as
               an
               hlmet
               ;
               love
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               as
               a
               spear
               ;
               patience
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               as
               a
               compleat
               armour
               .
               For
            
             x
             
               what
               ,
               saith
               he
               ,
               doth
               faith
               and
               love
               ,
            
             &c.
             
               confer
               to
               him
               that
               is
               already
               armed
               by
               baptisme
               ?
               and
               if
               patience
               be
               the
               Christians
               compleat
               armour
               ,
               what
               new
               advantage
               hath
               he
               by
               having
               a
               helmet
               from
               faith
               ?
            
             but
             why
             may
             not
             Baptisme
             be
             called
             weapons
             in
             the
             plurall
             ,
             and
             every
             of
             those
             graces
             profest
             and
             vowed
             in
             baptisme
             ,
             have
             their
             severall
             uses
             in
             the
             after
             life
             ?
             and
             sure
             the
             armour
             of
             baptisme
             is
             not
             so
             perfectly
             of
             proof
             ,
             but
             that
             there
             is
             need
             of
             the
             exercise
             of
             every
             one
             of
             those
             Christian
             
             virtues
             to
             hold
             out
             against
             the
             impressions
             of
             Satan
             ,
             which
             are
             like
             to
             be
             so
             oft
             repeated
             ;
             and
             if
             faith
             do
             not
             
               defend
               the
               head
            
             ,
             and
             
               charity
               the
               heart
            
             ,
             and
             
               patience
               and
               perseverance
            
             every
             part
             of
             the
             body
             ,
             
               i.
               e.
            
             every
             action
             of
             the
             future
             life
             ,
             that
             subtle
             enemy
             may
             chance
             to
             wound
             us
             mortally
             .
             As
             for
             the
             
               new
               advantage
               of
               faith
               to
               him
               that
               hath
               the
               compleat
               armour
               of
               patience
               ,
            
             the
             Author
             of
             that
             Epistle
             saith
             no
             such
             thing
             ,
             but
             on
             the
             other
             side
             first
             requires
             the
             helmet
             of
             faith
             ,
             and
             then
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             of
             patience
             ,
             that
             sure
             is
             
               the
               arming
               of
               all
               parts
            
             ,
             which
             were
             not
             before
             armed
             ,
             and
             that
             may
             go
             for
             an
             addition
             ,
             as
             perseverance
             is
             to
             sanctity
             ,
             and
             as
             our
             Saviour
             saith
             of
             his
             believers
             ,
             that
             he
             that
             
               endureth
               to
               the
               end
               shall
               be
               saved
               .
            
             5.
             
             That
             't
             is
             
               not
               likely
               that
               presently
               after
            
             Ignatius
             
               comming
               into
            
             Asia
             ,
             
               Bishops
               ,
               Presbyters
               ,
               and
               Deacons
               should
               be
               ordained
            
             ejus
             rogatu
             ,
             
               at
               his
               intreaty
            
             ,
             qui
             ad
             Antiochinos
             Asinorum
             gratulatorias
             Epistòlas
             deferrent
             ,
             
               who
               should
               carry
               the
               gratulatory
               Epistles
               of
               the
               Asians
               to
               the
               Christians
               of
               Antioch
               .
            
             I
             shall
             only
             say
             to
             this
             ,
             1.
             
             That
             they
             were
             ordained
             to
             some
             other
             end
             beside
             this
             ,
             yet
             might
             perform
             that
             task
             also
             ,
             and
             that
             very
             solemnly
             .
             2.
             
             That
             a
             probable
             argument
             ,
             or
             a
             conceived
             improbability
             against
             a
             narration
             of
             a
             matter
             of
             fact
             (
             which
             relies
             not
             upon
             a
             confluence
             of
             all
             probabilities
             ,
             but
             only
             on
             the
             authority
             of
             the
             Relatour
             )
             is
             of
             all
             other
             the
             most
             unconvincing
             ;
             there
             was
             nothing
             ever
             done
             1600
             years
             ago
             ,
             but
             a
             good
             phansie
             will
             observe
             some
             improbability
             in
             it
             ,
             and
             the
             matter
             of
             fact
             being
             still
             but
             one
             ,
             when
             the
             possibilities
             which
             never
             did
             come
             to
             passe
             ,
             are
             infinite
             ,
             some
             one
             of
             those
             possibilities
             may
             perhaps
             become
             at
             a
             distance
             ,
             to
             him
             that
             knows
             nothing
             of
             the
             fact
             (
             but
             would
             perswade
             others
             that
             't
             was
             never
             done
             )
             tolerably
             probable
             also
             .
             3.
             
             That
             he
             bids
             follow
             the
             
               Bishop
               as
               Christ
               did
               his
               Father
               ;
               and
               the
               Presbytery
               ,
            
             ut
             Apostolos
             ,
             
               as
               the
               Apostles
               ,
               and
               saith
               that
               he
               that
               doth
               any
               thing
               clancularly
               without
               the
               Bishops
               knowledge
               ,
               is
               to
               be
               thought
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               to
               serve
               the
               Devil
               :
            
             whereupon
             ,
             saith
             he
             ,
             
               An
               Episcopos
               ullos
               Prerbyterorum
               comparatione
               Dominos
               ,
               imo
               Deos
               à
               Christi
               martyre
               habitos
               credere
               par
               est
               ?
               Is
               it
               fit
               to
               believe
               that
               any
               Bishops
               in
               comparison
               to
               Presbyters
               should
               be
               counted
               Lords
               ,
               yea
               Gods
               by
               that
               Martyr
               of
               Christ
               ?
            
             But
             sure
             this
             is
             to
             pervert
             and
             torment
             the
             sense
             of
             that
             Martyr
             ;
             For
             to
             bid
             
               follow
               Bishops
               as
               Christ
               did
               his
               Father
               ,
            
             is
             far
             enough
             from
             making
             Lords
             or
             Gods
             
             of
             them
             :
             nay
             if
             the
             comparison
             were
             bound
             to
             hold
             that
             way
             ,
             it
             were
             more
             proper
             to
             prove
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             
               equality
               of
               Bishops
               and
               Presbyters
            
             ,
             for
             sure
             Christ
             was
             equall
             with
             his
             Father
             :
             and
             't
             is
             observable
             that
             in
             the
             place
             of
             Polycarp
             set
             down
             by
             this
             learned
             man
             ,
             p.
             15.
             when
             
               obedience
               is
               required
               to
               Presbyters
               and
               Deacons
               as
               to
               God
               and
               Christ
               ,
            
             he
             finds
             no
             fault
             with
             it
             ,
             though
             that
             be
             the
             very
             thing
             actually
             said
             by
             Polycarp
             of
             Presbyters
             and
             Deacons
             ,
             that
             here
             he
             unjustly
             first
             imposes
             on
             ,
             then
             accuses
             in
             Ignatius's
             words
             of
             Bishops
             ,
             which
             yet
             are
             ,
             onely
             for
             the
             manner
             of
             performing
             the
             obedience
             due
             to
             
               Bishops
               ,
               as
               Christ
               obeyed
               his
               Father
               ,
            
             and
             cannot
             be
             extended
             to
             any
             equalizing
             the
             Bishop
             to
             God
             ,
             or
             the
             least
             appearance
             of
             doing
             so
             .
             'T
             were
             too
             long
             to
             go
             thorow
             ,
             and
             render
             formal
             answers
             to
             the
             rest
             of
             the
             heap
             of
             exceptions
             ,
             which
             are
             every
             one
             single
             so
             slight
             ,
             and
             of
             no
             value
             (
             and
             consequently
             the
             totall
             of
             them
             will
             not
             amount
             any
             higher
             ,
             it
             being
             not
             in
             the
             power
             of
             1000
             probables
             to
             become
             one
             demonstration
             ,
             or
             to
             be
             equipollent
             to
             one
             ,
             much
             lesse
             of
             a
             few
             slight
             improbables
             )
             that
             't
             is
             clear
             the
             number
             of
             the
             exceptions
             was
             the
             thing
             depended
             on
             ,
             and
             not
             the
             weight
             of
             them
             :
             Witnesse
             these
             four
             more
             ,
             that
             shut
             up
             the
             rear
             ;
             1.
             
             That
             he
             saith
             that
             
               all
               pious
               men
               are
               changed
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               into
               a
               new
               leaven
               ,
            
             which
             he
             thinks
             inconvenient
             ,
             when
             St
             Paul
             calls
             the
             
               Godly
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               unleavened
            
             ,
             whereas
             Christ
             being
             by
             Ignatius
             in
             the
             next
             words
             expressed
             to
             be
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               new
               leaven
            
             ;
             there
             is
             then
             nothing
             fit
             to
             be
             quarrel'd
             in
             it
             ,
             unlesse
             
               to
               grow
               in
               grace
            
             ,
             and
             the
             practise
             of
             all
             Christian
             duties
             (
             which
             is
             the
             meaning
             of
             that
             expression
             )
             being
             an
             inconvenient
             advise
             .
             2.
             
             That
             he
             bids
             
               fly
               to
               the
               Apostles
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               as
               to
               the
               Presbytery
               of
               the
               Church
               ,
            
             whereon
             having
             resolved
             that
             by
             the
             Apostles
             he
             must
             mean
             the
             
               Apostles
               writings
            
             ,
             (
             because
             in
             the
             
               ninth
               of
               Trajan
            
             then
             past
             all
             the
             Apostles
             were
             dead
             )
             he
             concludes
             that
             the
             Author
             of
             that
             saying
             
               makes
               no
               more
               of
               the
               Apostles
               writings
               ,
               then
               of
               the
               Congregations
               of
               men
               subject
               to
               error
               .
            
             Where
             in
             all
             sober
             reason
             and
             equality
             ,
             if
             the
             Apostles
             signifie
             the
             Apostles
             writings
             ,
             then
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             need
             not
             signifie
             any
             other
             latter
             Presbytery
             ,
             but
             those
             Apostles
             themselve
             ,
             who
             when
             they
             wrote
             those
             writings
             ,
             were
             the
             Christian
             Sanhed●in
             ,
             or
             
               Presbytery
               of
               the
               Church
            
             ,
             which
             was
             to
             decide
             all
             their
             controversies
             in
             Religion
             .
             
             3.
             
             That
             writing
             to
             
               Polycarp
               ,
               tanquam
               ad
               plebe●um
               nescio
               quem
               ,
               as
               unto
               an
               ordinary
               person
               ,
            
             he
             saith
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               observe
               your
               Bishop
            
             :
             as
             if
             forsooth
             the
             Epistle
             written
             to
             Polycarp
             might
             not
             be
             written
             to
             the
             Church
             under
             him
             also
             ,
             to
             whom
             't
             is
             clear
             that
             plural
             precept
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             must
             belong
             ,
             and
             not
             to
             any
             one
             man
             ,
             though
             he
             were
             never
             such
             a
             plebeian
             .
             4.
             
             That
             he
             saith
             he
             will
             flatter
             ,
             nay
             ,
             if
             
               they
               will
               not
               ,
               force
            
             the
             
               wild
               beasts
               to
               kill
               him
               ,
               which
               saith
               he
               is
               like
               the
               desperabunda
               saeculi
               mancipia
               ,
               the
               most
               desperate
               slaves
               among
               the
               heathen
               .
            
             As
             if
             these
             fervent
             expressions
             of
             desire
             to
             suffer
             for
             Christ
             were
             thus
             to
             be
             deformed
             ,
             and
             charged
             against
             a
             pious
             man.
             After
             all
             this
             unprovoked
             severity
             ,
             one
             act
             of
             grace
             and
             mercy
             these
             Epistles
             are
             vouchsafed
             from
             this
             Authour
             ,
             viz.
             that
             he
             contains
             himself
             from
             making
             use
             of
             one
             passage
             which
             
               suppositionis
               earum
               argumentum
               videri
               possit
               ,
               might
               seem
               an
               argument
               of
               the
               supposititiousnesse
               of
               them
            
             ;
             (
             and
             yet
             no
             greater
             an
             argument
             then
             that
             [
             
               multa
               quae
               incommodè
               dicta
               vider
               possunt
            
             ]
             made
             up
             a
             great
             number
             of
             arguments
             even
             now
             )
             the
             passage
             is
             ,
             that
             he
             
               disputed
               profestly
            
             against
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             those
             that
             affirm'd
             
               Christs
               ,
               humanity
               to
               have
               been
               but
               an
               appearance
               ,
            
             no
             reality
             ;
             for
             saith
             he
             ,
             whether
             you
             make
             
               Cass●an
               with
               Baronius
               ,
               or
               Saturninus
               ,
               Basilides
               ,
               and
               Valentinus
               the
               antesignanos
               Docetarum
               ,
               the
               principal
               Authors
               of
               that
               heresie
               ,
               these
               being
               under
               Adrian
               and
               Antoninus
               Pius
               ,
               will
               appear
               to
               be
               after
               Ignatius
               :
            
             having
             gone
             thus
             far
             ,
             he
             comes
             off
             again
             ,
             
               with
               a
               Volens
               hoc
               argumento
               abstineo
               ,
               he
               willingly
               abstains
               from
               using
               this
               argument
            
             ;
             because
             saith
             he
             ,
             
               Simon
               Magus
               was
               before
               Ignatius
            
             ,
             and
             he
             ,
             
               saith
               Irenaeus
               ,
               taught
               this
               doctrine
               of
               Christs
               appearing
               only
               ,
               not
               being
               a
               true
               man
            
             ;
             and
             that
             Cassan
             ,
             &c.
             
               were
               call'd
               the
               chief
               of
               them
               ,
               must
               signifie
               ,
               not
               that
               they
               were
               the
               first
               broachers
               ,
               but
               in
               their
               times
               the
               chief
               maintainers
               and
               abetters
               of
               that
               heresie
               .
            
             This
             mercy
             ,
             I
             confesse
             ,
             was
             but
             seasonable
             ,
             and
             had
             much
             of
             Justice
             in
             it
             ,
             and
             shews
             that
             that
             Author
             was
             able
             to
             have
             answered
             his
             other
             arguments
             ,
             if
             he
             had
             so
             pleased
             ,
             particularly
             that
             which
             is
             made
             use
             of
             so
             confidently
             both
             by
             him
             and
             Salmasius
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             Valentian
             dialect
             ,
             which
             is
             by
             
               Isaacus
               Vossius
            
             satisfied
             with
             this
             very
             answer
             which
             here
             Blondel
             gives
             to
             the
             use
             of
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             viz.
             that
             Valentinus
             was
             not
             the
             first
             that
             said
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ortion
             ,
             but
             that
             't
             is
             agreed
             on
             by
             the
             Antients
             ,
             that
             he
             was
             not
             the
             founder
             of
             a
             new
             ,
             but
             reviver
             of
             
             an
             
               old
               opini●n
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             saith
             Irenaeus
             ,
             and
             other
             Fathers
             to
             the
             same
             purpose
             as
             
               Isaacus
               Vossius
            
             hath
             collected
             their
             affirmation
             sin
             his
             Annot.
             on
             the
             place
             .
             Having
             gone
             thus
             far
             in
             rejecting
             these
             Epistles
             ,
             he
             is
             at
             last
             at
             leasure
             to
             remember
             and
             acknowledge
             ,
             
               Plenom
               illis
               ipsis
               ,
               quas
               confictas
               putamus
               Epistolis
               ,
               fidem
               habere
               Patres
               ,
               that
               the
               Fathers
            
             (
             indefinitely
             ,
             if
             not
             universally
             ,
             and
             it
             seems
             he
             had
             no
             one
             to
             produce
             to
             the
             contrary
             ,
             if
             he
             had
             ,
             he
             would
             certainly
             have
             produced
             it
             ,
             and
             with
             reason
             have
             depended
             on
             it
             more
             ,
             then
             all
             these
             other
             
               Topicks
               )
               afforded
               a
               full
               plenary
               belief
               to
               these
               very
               Epistles
               ,
            
             which
             the
             two
             Champions
             of
             the
             age
             
               Salmasius
               and
               he
               think
               to
               be
               supposititious
               ,
               [
               putamus
               ]
            
             is
             but
             a
             poor
             word
             ,
             Salmasius
             could
             speak
             bigger
             on
             weaker
             or
             fewer
             arguments
             ,
             [
             
               tam
               certò
               scio
               ,
               quam
               me
               haec
               scribere
               .
            
             ]
             To
             this
             authority
             of
             the
             Fathers
             against
             his
             opinion
             ,
             his
             answer
             is
             short
             ,
             but
             hath
             much
             weight
             and
             asperity
             in
             it
             (
             which
             they
             that
             have
             as
             strong
             an
             appetite
             to
             lay
             the
             Presbyterians
             flat
             ,
             as
             the
             Presbyterians
             have
             exprest
             to
             destroy
             the
             Bishops
             ,
             they
             that
             have
             the
             same
             exceptions
             against
             all
             distinction
             ,
             or
             discrimination
             of
             Lay
             and
             Clergy
             ,
             as
             Blondel
             and
             Salmasius
             have
             against
             the
             impariety
             and
             inequality
             of
             Bishops
             and
             Presbyters
             ,
             will
             ,
             when
             they
             can
             hope
             to
             be
             heard
             ,
             be
             ready
             enough
             to
             make
             use
             of
             ,
             and
             must
             not
             be
             denied
             to
             have
             urged
             an
             argument
             
               ad
               homines
            
             unaswerable
             ,
             whensoever
             they
             shall
             please
             to
             make
             use
             of
             it
             )
             and
             't
             is
             but
             this
             ,
             
               Quid
               tum
               ?
               What
               then
            
             ?
             the
             authority
             of
             the
             Fathers
             in
             a
             matter
             of
             fact
             (
             as
             that
             Ignatius
             wrote
             these
             Epistles
             )
             cast
             off
             without
             any
             ceremony
             ,
             or
             difficulty
             in
             two
             syllables
             .
             And
             the
             reason
             for
             so
             doing
             ,
             which
             is
             added
             will
             help
             the
             matter
             but
             little
             ;
             
               Quàm
               multa
               minimè
               suspicaces
               ac
               imparatos
               &
               fefellerunt
               semper
               ,
               &
               quotidie
               fallunt
               ?
               How
               many
               things
               have
               alwayes
               deceived
               ,
               and
               daily
               do
               deceive
               men
               that
               are
               not
               suspicious
               ,
               nor
               upon
               their
               guard
               ?
            
             And
             if
             all
             the
             Fathers
             of
             the
             Church
             ,
             beginning
             from
             those
             that
             were
             nearest
             Ignatius's
             time
             ,
             must
             be
             involved
             in
             the
             number
             of
             these
             incautious
             ,
             cheatable
             men
             ,
             I
             shall
             be
             afraid
             to
             mention
             the
             consequences
             ,
             that
             will
             too
             readily
             be
             deducible
             from
             hence
             .
             I
             shal
             only
             say
             ;
             May
             not
             this
             liberty
             ,
             or
             licence
             rather
             ,
             be
             soon
             extended
             very
             inordinately
             to
             the
             invasion
             of
             the
             sacred
             Canon
             of
             Scripture
             ?
             Nay
             ,
             when
             the
             same
             current
             ,
             and
             consent
             of
             Fathers
             ,
             
             which
             delivers
             down
             all
             the
             books
             which
             make
             up
             our
             Canon
             of
             Scripture
             ,
             for
             Canonicall
             ,
             and
             Theopneust
             ,
             shall
             be
             found
             at
             the
             same
             time
             to
             deliver
             down
             ,
             and
             make
             use
             of
             these
             Epistles
             of
             Ignatius
             ,
             onely
             with
             the
             distinction
             of
             Apocryphal
             ,
             (
             and
             mean
             by
             that
             ,
             not
             supposititious
             books
             ,
             or
             books
             which
             are
             under
             suspition
             that
             they
             are
             not
             their
             off-spring
             ,
             whom
             they
             call
             Father
             ,
             but
             only
             books
             of
             inferior
             authority
             ,
             as
             Apocryphal
             is
             opposed
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             the
             books
             of
             
               divine
               Scripture
               ,
               &
               legi
               Domini
               ,
               to
               the
               Law
               or
               word
               of
               God
               ,
            
             &
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               to
               those
               that
               are
               put
               in
               the
               Canon
               ,
            
             and
             in
             a
             word
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             you
             may
             see
             in
             the
             end
             of
             Nicephorus's
             Chronography
             ,
             and
             in
             others
             ;
             
               inter
               scripta
               novi
               Testamenti
               novi
               apocrypha
               ,
               numbred
               among
               the
               apocryphal
               books
               ,
            
             not
             of
             Ignatius
             ,
             but
             
               of
               the
               New
               Testament
            
             ,
             and
             appointed
             to
             be
             read
             by
             pious
             men
             ,
             though
             not
             allowed
             that
             same
             authority
             and
             dignity
             ,
             in
             which
             the
             books
             of
             
               Sacred
               Scripture
            
             have
             been
             justly
             estated
             )
             when
             ,
             I
             say
             ,
             the
             same
             hands
             of
             the
             
               antient
               Church
            
             shall
             deliver
             
               both
               the
               Epistles
               of
            
             St
             
               Peter
               for
               Divine
               Scripture
            
             ,
             and
             these
             Epistles
             of
             Ignatius
             for
             the
             Epistles
             of
             Ignatius
             ,
             though
             not
             for
             
               Divine
               Scripture
            
             ,
             who
             can
             say
             that
             y
             Salmasius
             when
             he
             had
             thus
             confidently
             thrown
             off
             these
             Epistles
             from
             being
             written
             by
             Ignatius
             ,
             did
             not
             consequently
             ,
             and
             agreeably
             to
             his
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             throwing
             off
             one
             of
             St
             
               Peters
               Epistles
            
             also
             ?
             And
             who
             can
             think
             it
             reasonable
             that
             our
             warinesse
             and
             censoriousnes
             shall
             enable
             us
             at
             1500
             years
             distance
             to
             judge
             more
             truly
             of
             a
             matter
             of
             fact
             ,
             (
             which
             none
             but
             they
             that
             are
             near
             ,
             be
             they
             never
             so
             wary
             ,
             and
             suspicious
             ,
             can
             discern
             any
             thing
             of
             )
             then
             they
             that
             lived
             in
             those
             times
             which
             were
             nearest
             to
             the
             scene
             of
             action
             ?
             Nay
             ,
             how
             much
             more
             rational
             is
             that
             of
             the
             same
             Salmasius
             ?
             who
             in
             the
             controversie
             about
             the
             parts
             of
             the
             Crosse
             ,
             
               i.
               e.
            
             when
             he
             conceiv'd
             antiquity
             to
             be
             favourable
             to
             that
             opinion
             which
             he
             defended
             ,
             hath
             made
             this
             argumentative
             against
             his
             adversaries
             ,
             
               An
               credibile
               est
               Gregorium
               qui
               vixit
               tanto
               tempore
               postquam
               crucis
               supplicio
               nemo
               amplius
               afficebatur
               ,
               certiorem
               esse
               testem
               de
               habitu
               crucis
               totius
               ,
               &c.
               quàm
               eos
               authores
               qui
               scripsere
               cùm
               adhuc
               passim
               in
               usu
               esset
               communissimo
               nocentum
               crucifixio
               ?
               Is
               it
               credible
               ,
               that
               he
               that
               lived
               so
               long
               after
               the
               use
               of
               that
               kind
               of
               death
               was
               left
               off
               ,
               should
               be
               a
               surer
               witnesse
               of
               any
               thing
               that
               belongs
               to
               it
               ,
               then
               those
               Authors
               that
               wrote
               when
               it
               
               was
               in
               use
               ?
               De
               Cruce
               ,
            
             p.
             255.
             
             And
             again
             ,
             if
             Blondel
             may
             say
             without
             proof
             ,
             that
             the
             Fathers
             were
             incautious
             in
             general
             ,
             and
             thence
             conclude
             ,
             that
             they
             were
             actually
             deceived
             in
             this
             particular
             ;
             Why
             may
             not
             I
             as
             reasonably
             affirm
             (
             having
             given
             my
             reasons
             ,
             when
             he
             hath
             not
             )
             that
             Blondel
             is
             too
             censorious
             ,
             and
             partial
             ,
             and
             willing
             to
             bring
             all
             to
             the
             cause
             he
             hath
             espoused
             ,
             and
             thence
             conclude
             (
             knowing
             how
             contrary
             these
             Epistles
             are
             to
             his
             interests
             )
             that
             he
             hath
             actually
             exprest
             his
             passion
             ,
             and
             injustice
             in
             this
             causlesse
             censure
             of
             
               these
               Epistles
            
             ?
             I
             have
             done
             with
             this
             learned
             mans
             observations
             in
             this
             matter
             ,
             and
             when
             I
             shall
             hear
             of
             any
             other
             argument
             which
             can
             seem
             of
             force
             against
             these
             Epistles
             ,
             I
             shall
             be
             glad
             to
             consider
             it
             ,
             professing
             my self
             to
             conceive
             ,
             that
             as
             long
             as
             that
             one
             Author
             stands
             in
             the
             Church
             in
             his
             just
             value
             ,
             the
             cause
             of
             Prelacy
             and
             Hierarchy
             cannot
             want
             supports
             ,
             every
             page
             almost
             of
             those
             Epistles
             being
             sufficient
             (
             which
             the
             adversaries
             acknowledge
             in
             saying
             he
             doth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               in
               season
               and
               out
               of
               season
               ,
            
             at
             all
             turns
             assert
             Episcopacy
             )
             to
             interpret
             the
             obscurer
             vestigia
             in
             the
             
               New
               Testament
            
             ,
             and
             to
             assure
             us
             what
             was
             the
             practise
             and
             doctrine
             of
             the
             Apostles
             and
             
               Primitive
               Churches
            
             in
             that
             point
             ;
             and
             that
             is
             the
             reason
             I
             have
             insisted
             so
             long
             on
             a
             thing
             which
             may
             seem
             so
             extrinsecall
             to
             my
             first
             undertaking
             ,
             and
             shall
             not
             think
             my self
             out
             of
             my
             way
             ,
             if
             I
             be
             content
             to
             return
             to
             this
             controversie
             again
             (
             as
             having
             such
             an
             immediate
             influence
             on
             the
             cause
             in
             hand
             )
             whensoever
             I
             shall
             be
             call'd
             to
             it
             ;
             In
             the
             mean
             ,
             I
             shall
             content
             my self
             with
             this
             view
             of
             that
             matter
             ;
             and
             for
             the
             present
             ,
             as
             I
             cannot
             but
             conceive
             it
             rashnesse
             to
             cast
             an
             Epistle
             of
             St
             Peter
             upon
             a
             bare
             affirmation
             in
             a
             
               Parenthesis
               (
               quae
               sola
               planè
               genuina
               est
               )
            
             so
             will
             it
             be
             in
             a
             lower
             degree
             ,
             but
             in
             like
             manner
             ,
             to
             deal
             with
             a
             most
             antient
             Apostolical-spirited
             volume
             ,
             upon
             such
             unproved
             censures
             as
             these
             ;
             and
             it
             is
             observable
             ,
             that
             the
             first
             writer
             that
             ever
             undertook
             to
             be
             thus
             severe
             against
             that
             whole
             volume
             of
             Epistles
             ,
             did
             with
             as
             much
             confidence
             ,
             and
             as
             little
             pretention
             to
             argument
             ,
             cast
             off
             one
             of
             the
             books
             of
             
               Canonical
               Scripture
            
             .
             This
             I
             thought
             not
             amisse
             here
             to
             insert
             ,
             to
             vindicate
             the
             writings
             of
             that
             antient
             Martyr
             ,
             though
             it
             may
             be
             taken
             for
             a
             parergon
             in
             this
             place
             .
          
           
             Supposing
             then
             this
             writer
             to
             stand
             in
             the
             same
             repute
             in
             
               
                 Sect.
              
               5
            
             
             the
             Church
             of
             God
             ,
             in
             which
             he
             did
             ,
             before
             he
             was
             observed
             to
             be
             unreconcileable
             with
             the
             designs
             of
             the
             new
             Reformers
             ,
             I
             shall
             proceed
             to
             make
             use
             of
             his
             testimony
             .
             He
             commands
             obedience
             to
             be
             paid
             to
             Bishops
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             to
             the
             Apostles
             ;
             to
             the
             
               Presbyters
               as
               to
               the
               Seventy
            
             ,
             to
             the
             Deacons
             ,
             as
             to
             the
             Deacons
             in
             the
             Acts.
             The
             passage
             is
             known
             ,
             and
             although
             in
             another
             place
             ,
             he
             makes
             the
             Presbyters
             parallel
             to
             the
             Apostles
             ,
             and
             the
             Bishops
             to
             Christ
             ,
             yet
             these
             places
             are
             easily
             reconciled
             ,
             it
             being
             clear
             ,
             that
             that
             latter
             place
             considers
             the
             Apostles
             at
             the
             time
             ,
             when
             Christ
             was
             here
             on
             earth
             ,
             at
             which
             time
             they
             were
             indeed
             but
             a
             second
             rank
             (
             and
             in
             that
             respect
             it
             is
             that
             Origen
             saith
             ,
             Tr.
             in
             Mat.
             24.
             
             
               Propriè
               Episcopus
               Dominus
               Jesus
               est
               ,
               Presbyteri
               Apostoli
               ,
               Christ
               is
               properly
               the
               Bishop
               ,
               and
               the
               Apostles
               Presbyters
            
             )
             but
             the
             former
             place
             considering
             that
             after
             Christs
             departure
             ,
             is
             that
             which
             more
             properly
             belongs
             to
             this
             matter
             ;
             this
             power
             (
             though
             promised
             before
             )
             being
             not
             yet
             instated
             on
             them
             ,
             till
             after
             his
             resurrection
             ,
             immediately
             before
             his
             leaving
             of
             this
             world
             (
             or
             indeed
             till
             the
             coming
             of
             the
             
               Holy
               Ghost
            
             )
             at
             which
             time
             they
             were
             left
             the
             Governors
             of
             the
             Church
             ,
             as
             Christ
             had
             been
             before
             ,
             and
             the
             Bishops
             ,
             their
             successors
             ever
             since
             .
             To
             which
             purpose
             St
             Cyprian
             ,
             Ep.
             65.
             
             
               Apostolos
               ,
               i.
               e.
               Episcopos
               &
               Praepositos
               Dominus
               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
               Eccles●is
               instituisse
               ,
               ipse
               enim
               priusquàm
               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
            
             z
             
               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
             ,
             
               sa●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.
             a
             
               Chrys
               .
               did
               Christ
               invest
               the
               Apostles
               with
               this
               
                 
                   Sect.
                
                 6
              
               power
               of
               retaining
               and
               remitting
               sins
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
               as
               when
               a
               King
               sends
               Governors
               over
               Provinces
               ,
               he
               gives
               them
               power
               of
               imprisoning
               and
               releasing
               ,
            
             intimating
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             Rulers
             of
             the
             Church
             to
             be
             the
             men
             that
             are
             here
             represented
             by
             the
             Apostles
             ,
             and
             so
             in
             L.
             3.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ▪
             speaking
             of
             the
             weighty
             office
             of
             Bishops
             (
             to
             excuse
             himself
             who
             had
             fled
             from
             it
             )
             he
             principally
             insists
             on
             the
             power
             which
             is
             intrusted
             to
             them
             ,
             and
             in
             that
             respect
             applies
             to
             them
             the
             style
             of
             the
             
               faithfull
               and
               wise
               Servant
               ,
               whom
               God
               makes
               Ruler
               over
               his
               household
               .
            
             So
             Theophylact
             on
             Matth.
             18.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               They
               that
               after
               the
               manner
               of
            
             St
             
               Peter
               ,
               are
               vouchsafed
               the
               honor
               of
               being
               Bishops
               ,
               have
               the
               power
               of
               binding
               and
               loosing
               .
            
             So
             again
             appears
             by
             the
             forecited
             Testimonies
             of
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Presidents
             in
             St
             Chrys
             .
             and
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Praefects
               of
               the
               Church
            
             ,
             in
             Theophylact.
             And
             so
             
             in
             the
             name
             and
             sense
             of
             the
             
               Greek
               Church
               ,
               Gabriel
               of
               Philadelphia
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               his
               second
               difference
               betwixt
               the
               Greek
               and
               the
               Roman
               Church
               ▪
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               The
               chief
               Priests
               ,
            
             i.
             e.
             
               Bishops
               ,
               are
               the
               successors
               of
               the
               Apostles
               ,
            
             and
             in
             plain
             words
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               So
               that
               't
               is
               manifest
               ,
               that
               the
               Apostles
               were
               Bishops
               ,
            
             and
             applies
             to
             them
             that
             of
             the
             Psalmist
             ,
             Psal
             .
             45.16
             .
             of
             
               Gods
               constituting
               them
               rulers
               over
               all
               the
               earth
               ,
            
             and
             names
             the
             severall
             Churches
             wherein
             the
             several
             Apostles
             ordain'd
             Bishops
             ,
             St
             
               John
               in
               Asia
            
             ,
             St
             
               Andrew
               in
               Achaia
            
             ,
             St
             
               Thomas
               in
               India
            
             ,
             &c.
             
          
           
             Thus
             also
             among
             the
             Latines
             St
             Jerome
             who
             was
             not
             very
             
               
                 Sect.
              
               7
            
             favourable
             to
             Bishops
             ,
             saith
             expresly
             that
             they
             were
             the
             
               Apostles
               successors
               ,
               Episcopi
               omnes
               Apostolorum
               successores
               sunt
               .
            
             Ep.
             83.
             
               ad
               Evagrium
            
             .
             So
             St
             
               Ambrose
               ,
               Claves
               illas
               regni
               coelorum
               in
               beato
               Petro
               Apostolo
               cuncti
               suscepimus
               sacerdotes
               .
               All
               we
               ,
               that
               are
               stiled
               Sacerdotes
               ,
               in
               the
               blessed
               Apostle
            
             St
             
               Peter
               received
               the
               Keyes
               of
               the
               Kingdome
               of
               Heaven
               .
            
             And
             what
             Sacerdos
             signifies
             among
             the
             Writers
             of
             that
             time
             ,
             and
             particularly
             in
             St
             Ambrose
             ,
             the
             observation
             of
             any
             diligent
             Reader
             will
             instruct
             him
             ;
             viz.
             that
             which
             the
             [
             suscepimus
             ]
             applyed
             to
             St
             Ambrose's
             person
             ,
             will
             inforce
             ,
             he
             being
             Bishop
             of
             Millain
             at
             that
             time
             ,
             (
             and
             this
             is
             agreeable
             even
             to
             the
             heathens
             acception
             of
             the
             phrase
             ,
             who
             use
             Sacerdos
             and
             Pontifex
             promiscuously
             ;
             witnesse
             
               Servius
               in
               Aen.
            
             3.
             )
             So
             
               de
               dignitate
               Sacerd.
               c.
            
             2.
             he
             shews
             out
             of
             Scripture
             ,
             that
             the
             sheep
             are
             delivered
             Sacerdotibus
             ,
             I
             shall
             render
             it
             to
             Bishops
             ,
             because
             it
             follows
             ,
             
               and
               so
               must
               be
               subject
               to
               those
               Rulers
               .
            
             So
             in
             St
             Chrys
             .
             in
             the
             fore-cited
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             l.
             2.
             
             The
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             which
             together
             with
             Pastor
             in
             Latine
             ,
             is
             ordinarily
             the
             Bishops
             Title
             ,
             in
             order
             to
             the
             Shepherds
             office
             of
             ruling
             ,
             and
             governing
             ,
             as
             well
             as
             
               feeding
               the
               flock
            
             )
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Sacerdos
             ,
             are
             promiscuously
             taken
             ,
             and
             the
             latter
             by
             the
             Interpreter
             there
             rendred
             
               Episcopus
               ,
               Bishop
            
             .
          
           
             And
             to
             the
             same
             purpose
             most
             clearly
             St
             Cyprian
             ,
             Ep.
             12.
             
             
               
                 Sect.
              
               8
            
             speaking
             of
             the
             Lapsi
             ,
             those
             who
             having
             fallen
             were
             under
             the
             censures
             of
             the
             Church
             ,
             and
             how
             the
             Presbyters
             had
             presumed
             to
             reconcile
             ,
             or
             absolve
             them
             ,
             he
             concludes
             that
             they
             did
             not
             (
             
               Reservare
               Episcopo
               honorem
               Sacerdotii
               sui
               ,
               &
               Cathedrae
               (
               reserve
               
               to
               the
               Bishop
               the
               honour
               of
               his
               Priesthood
               ,
               and
               chaire
               ,
            
             shewing
             the
             indifferent
             use
             of
             those
             words
             Episcopus
             and
             Sacerdos
             ,
             at
             that
             time
             and
             that
             in
             opposition
             to
             Presbytery
             ,
             appropriating
             to
             the
             one
             the
             Power
             of
             the
             Keyes
             ,
             exclusively
             to
             the
             other
             .
             This
             he
             had
             set
             down
             more
             plainly
             before
             Epist
             .
             10.
             shewing
             and
             aggravating
             the
             greatnesse
             of
             the
             fault
             of
             those
             Presbyters
             that
             had
             taken
             upon
             them
             to
             use
             the
             Keyes
             ▪
             in
             that
             case
             ,
             
               Praepositum
               sibi
               Episcopum
               non
               cogitantes
               ,
               not
               thinking
               that
               there
               was
               a
               Bishop
               set
               over
               them
               ;
               quod
               nunquam
               omnino
               sub
               antecessoribus
               factum
               est
               ,
               resolving
               that
               it
               was
               a
               fact
               without
               any
               precedent
               in
               the
               Church
            
             ;
             and
             again
             ,
             L.
             1.
             
             Epist
             .
             3.
             having
             proved
             the
             
               Episcopal
               power
            
             to
             be
             immediately
             from
             God
             ,
             he
             expresseth
             it
             in
             these
             words
             ,
             
               Sacerdotalis
               authoritas
               &
               potestas
               divinâ
               dignatione
               firmatur
               ,
               The
               Sacerdotall
               power
               is
               setled
               by
               divine
               dignation
               ,
            
             and
             addes
             the
             occasion
             of
             all
             Schismes
             in
             the
             Church
             to
             be
             ,
             
               quod
               Sacerdoti
               Dei
               non
               obtemperatur
            
             ,
             that
             the
             
               Bishop
               is
               not
               obeyed
               :
               Nec
               unus
               in
               Ecclesia
               ad
               tempus
               Sacerdos
               ,
               &
               ad
               tempus
               Judex
               ,
               vice
               Christi
               cogitatur
               ;
               and
               that
               't
               is
               not
               considered
               ,
               that
               the
               one
               Priest
               ,
            
             i.
             e.
             
               Bishop
               ,
               and
               Judge
               ,
               is
               for
               the
               time
               in
               the
               Church
               in
               Christs
               stead
            
             ;
             which
             is
             yet
             more
             clear
             by
             his
             making
             
               Sacerdotum
               Collegium
               ,
               The
               Colledge
               of
               Priests
               ,
            
             all
             one
             with
             
               Coepiscoporum
               consensus
               ,
               The
               consent
               of
               Fellow-bishops
               ,
            
             and
             presently
             adding
             ,
             that
             he
             that
             sets
             himselfe
             above
             this
             
               unus
               Sacerdos
               ,
               one
               Priest
               ,
               se
               non
               Episcopi
               ,
               sed
               Dei
               Judicem
               faceret
               ,
               makes
               himself
               Judge
               not
               of
               the
               Bishop
               ,
               but
               of
               God.
            
             And
             therefore
             't
             is
             a
             strange
             proofe
             of
             Blondels
             ,
             that
             Episcopacy
             and
             Presbytery
             is
             all
             one
             ,
             from
             that
             speech
             of
             
               Pontius
               Diaconus
            
             concerning
             this
             Cyprian
             ,
             
             
               Quod
               ad
               officium
               Sacerdotii
               &
               Episcopatus
               gradum
               novellus
               electus
               est
               ,
            
             having
             before
             said
             ,
             
               Presbyterium
               &
               Sacerdotium
               statim
               accepisse
            
             .
             Whereas
             the
             equipollence
             of
             the
             word
             Sacerdos
             and
             Episcopus
             being
             observed
             ,
             and
             the
             difference
             of
             Presbyter
             from
             them
             ,
             doth
             clearly
             infer
             the
             contrary
             ;
             and
             that
             is
             apparent
             by
             the
             very
             place
             ,
             
               Multa
               sunt
               quae
               jam
               Presbyter
               fecit
               ;
               ad
               probationem
               bonorum
               operum
               satis
               est
               ,
               quod
               ad
               officium
               Sacerdotii
               &
               Episcopatus
               gradum
               adhuc
               novellus
               electus
               est
               .
               He
               was
               it
               seems
               a
               Presbyter
               first
               ,
               and
               did
               many
               things
               in
               that
               state
               ,
               and
               a
               proof
               that
               he
               did
               so
               ,
               was
               his
               election
               to
               the
               office
               of
               Sacerdos
               or
               Bishop
               ,
               when
               he
               was
               a
               novice
               ,
               then
               presently
               or
               soon
               after
               his
               conversion
               ,
            
             where
             the
             difference
             of
             his
             being
             a
             Presbyter
             and
             a
             Bishop
             is
             most
             manifest
             .
             So
             when
             St
             b
             
               Hilarius
               Pictav
            
             .
             
             saith
             ,
             
               Aarone
               Sacerdotes
               significari
               non
               ambiguum
               ,
               in
               Levi
               ,
               ministros
               ostendi
            
             ;
             the
             same
             Blondel
             concludes
             ,
             
               Sacerdotes
               sive
               praepositos
               ,
               &
               seniores
            
             to
             be
             all
             one
             ,
             not
             knowing
             or
             observing
             again
             that
             that
             Sacerdos
             signifies
             Bishop
             ,
             who
             is
             there
             set
             parallel
             to
             
               Aaron
               ,
               in
               lege
               primus
               Sacerdos
               ,
               the
               first
               Priest
               in
               the
               law
               .
            
          
           
             
               
                 Sect.
              
               9
            
             Many
             other
             evidences
             might
             be
             produced
             out
             of
             those
             and
             after
             times
             ,
             as
             in
             the
             Councel
             of
             Taurinum
             speaking
             of
             
               Palladius
               ;
               A
               Triferio
               sacerdote
               fuerat
               mulctatus
               ,
               he
               was
               punished
               by
               Triferius
               ,
            
             who
             ,
             that
             he
             was
             a
             Bishop
             ,
             (
             if
             it
             were
             doubted
             )
             would
             appear
             by
             the
             acts
             of
             that
             Councel
             ,
             and
             particularly
             by
             his
             excommunicating
             
               Exuperantius
               ,
               a
               Presbyter
            
             ,
             Can.
             4.
             which
             sure
             none
             but
             a
             
               Summus
               Sacerdos
            
             ,
             a
             
               High
               Priest
            
             ,
             or
             Bishop
             could
             doe
             .
          
           
             
               
                 Sect.
              
               10
            
             But
             there
             can
             be
             no
             need
             of
             more
             proofs
             in
             this
             matter
             ,
             and
             if
             there
             were
             now
             any
             more
             doubt
             ,
             that
             the
             Bishops
             were
             the
             confest
             successors
             of
             the
             Apostles
             in
             this
             Priviledge
             or
             Prerogative
             ,
             that
             one
             Canon
             of
             the
             Apostles
             might
             satisfie
             it
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
             
               Let
               not
               the
               Presbyters
               ,
               or
               Deacons
               do
               any
               thing
               without
               the
               consent
               of
               the
               Bishop
               ,
               for
               he
               hath
               the
               people
               of
               the
               Lord
               intrusted
               to
               him
               ,
               and
               shall
               one
               day
               be
               required
               an
               account
               of
               their
               souls
               :
            
             which
             besides
             that
             it
             is
             evidenced
             to
             belong
             to
             this
             
               power
               of
               the
               Keyes
            
             ,
             by
             the
             usefulnesse
             of
             that
             to
             the
             discharging
             the
             trust
             about
             souls
             ,
             appears
             further
             by
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               prohibiting
               of
               Presbyters
               to
               do
               any
               thing
               without
               him
               .
            
          
           
             
               
                 Sect.
              
               11
            
             A
             saying
             ,
             which
             whatsoever
             is
             thought
             of
             it
             ,
             is
             the
             voice
             of
             the
             first
             
               Antiquity
               .
               Ignatius
            
             must
             begin
             the
             number
             in
             
               Epist
               .
               ad
               Trall
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               It
               is
               necessary
               that
               whatever
               ye
               do
               ,
               ye
               do
               nothing
               without
               the
               Bishop
               .
            
             And
             if
             ,
             because
             it
             follows
             immediately
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               obey
               the
               Presbyters
               ,
               as
               the
               Apostles
               .
            
             it
             be
             conceived
             ,
             that
             that
             precept
             belongs
             to
             the
             people
             onely
             ,
             and
             not
             to
             the
             Presbyters
             ,
             it
             will
             then
             be
             easily
             replyed
             ,
             that
             to
             the
             whole
             matter
             the
             same
             Ignatius
             in
             
               Epist
               .
               ad
               Magn.
            
             hath
             given
             it
             in
             a
             latitude
             ,
             which
             had
             prevented
             this
             scruple
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               As
               the
               Lord
               Christ
               doth
               
               nothing
               without
               the
               Father
               ,
               so
               you
               also
               without
               the
               Bishop
               ;
               You
               ,
               whether
               Presbyter
               ,
               or
               Deacon
               ,
               or
               Laick
               .
            
             Once
             more
             in
             
               Epist
               .
               ad
               Smyrn
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Let
               no
               man
               without
               the
               Bishop
               do
               any
               of
               those
               things
               which
               belong
               unto
               the
               Church
               .
            
             And
             the
             Councel
             of
             Laodicea
             hath
             (
             almost
             in
             Ignatius's
             words
             )
             commanded
             the
             same
             .
             Can.
             56.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               The
               Presbyters
               must
               do
               nothing
               without
               the
               consent
               of
               the
               Bishop
            
             ;
             and
             many
             more
             acts
             and
             Canons
             might
             be
             produced
             to
             the
             same
             purpose
             .
          
           
             And
             if
             against
             all
             these
             ,
             this
             exception
             be
             made
             ,
             that
             by
             the
             
               
                 Sect.
              
               12
            
             force
             of
             such
             Rules
             not
             only
             the
             
               power
               of
               the
               Keyes
            
             ,
             but
             also
             all
             other
             power
             belonging
             to
             the
             Church
             is
             appropriated
             to
             Bishops
             :
             to
             this
             the
             Answer
             (
             as
             it
             will
             be
             easie
             ,
             so
             it
             )
             will
             tend
             much
             to
             the
             clearing
             ,
             and
             serve
             for
             the
             shutting
             up
             of
             this
             whole
             matter
             ;
             That
             indeed
             there
             is
             great
             truth
             in
             the
             objection
             ,
             that
             all
             power
             in
             all
             matters
             Ecclesiastical
             did
             primarily
             belong
             to
             the
             Bishop
             ,
             and
             no
             others
             ,
             even
             Presbyters
             themselves
             ;
             but
             as
             it
             was
             by
             the
             Bishop
             communicated
             to
             them
             ,
             not
             only
             by
             that
             first
             act
             of
             Ordination
             ,
             in
             giving
             them
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             first
             power
             ,
             but
             also
             by
             a
             second
             act
             necessary
             to
             give
             them
             that
             other
             power
             to
             use
             or
             exercise
             that
             power
             ,
             when
             they
             have
             it
             .
          
           
             This
             is
             the
             plain
             sense
             of
             the
             Canon
             of
             the
             Councel
             of
             Arles
             ,
             
               
                 Sect.
              
               13
            
             Can.
             19.
             
               nec
               Presbyteris
               civitatis
               sine
               Episcopi
               praecepto
               amplius
               aliquid
               imperare
               ,
               vel
               sine
               authoritate
               literarum
               ejus
               in
               unaquaque
               Parochia
               aliquid
               agere
               .
               The
               Presbyters
               of
               any
               City
               must
               not
               command
               any
               thing
               without
               the
               precept
               of
               the
               Bishop
               ,
               nor
               do
               any
               thing
               in
               any
               Parish
               ,
               without
               authority
               of
               the
               Bishops
               letters
               licensing
               them
               to
               do
               it
               .
            
             Thus
             ,
             I
             say
             ,
             it
             is
             not
             only
             for
             the
             
               power
               of
               the
               Keyes
            
             ,
             but
             even
             for
             the
             Ignatius's
             saying
             last
             produced
             in
             
               Epist
               .
               ad
               Smyrn
            
             is
             by
             him
             thus
             in
             larged
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Let
               that
               Eucharist
               be
               reputed
               firm
            
             (
             or
             rightly
             celebrated
             )
             
               which
               is
               done
               by
               the
               Bishop
               ,
               or
               by
               him
               to
               whom
               he
               shall
               give
               leave
            
             ;
             and
             for
             Baptisme
             ,
             and
             that
             together
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               It
               is
               not
               lawfull
               without
               the
               Bishop
               ,
            
             i.
             e.
             
               without
               his
               leave
               ,
               either
               to
               baptize
               ,
               or
               administer
               the
               Sacrament
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               but
               when
               he
               shall
               think
               fit
               according
               to
               Gods
               pleasure
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               that
               all
               that
               you
               do
               ,
               may
               
               be
               safe
               and
               firme
               .
            
             It
             seems
             the
             consent
             of
             the
             Bishop
             was
             thought
             necessary
             to
             make
             it
             safe
             for
             any
             Presbyter
             to
             doe
             any
             
               Ecclesiastical
               act
            
             ,
             or
             to
             give
             validity
             to
             it
             ,
             when
             't
             was
             done
             by
             him
             .
             So
             
               Tertull.
               de
               cor
               .
               mil.
               Non
               de
               aliorum
               quàm
               de
               praesidentium
               manu
               Eucharistiam
               sumimus
               ,
               We
               receive
               the
               Eucharist
               from
               none
               but
               the
               Presidents
            
             or
             Governors
             .
             They
             are
             all
             one
             with
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             
               Just
               .
               Mart.
            
             Apol.
             2.
             to
             whom
             that
             whole
             businesse
             is
             there
             remitted
             .
             So
             again
             
               Tertul.
               de
               bapt
               .
               Dandi
               baptismum
               jus
               habet
               Summus
               Sacerdos
               qui
               est
               Episcopus
               ,
               dehinc
               Presbyteri
               &
               Diaconi
               ,
               non
               tamen
               sine
               Episcopi
               authoritate
               ,
               propter
               Ecclesiae
               honorem
               ,
               quo
               salvo
               salva
               pax
               est
               .
               The
               Chief
               Priest
               who
               is
               the
               Bishop
               ,
               hath
               the
               power
               of
               giving
               baptisme
               ,
               after
               him
               the
               Presbyters
               and
               Deacons
               ,
               yet
               not
               without
               the
               authority
               of
               the
               Bishop
               ,
               for
               the
               honor
               of
               the
               Church
               ,
               which
               as
               long
               as
               it
               is
               preserved
               ,
               the
               peace
               of
               the
               Church
               will
               be
               preserved
               also
               .
            
             So
             when
             the
             
               Scriptor
               .
               anon
               .
               quaest
               .
               in
               V.
               &
               Nov.
               Test
               .
            
             which
             is
             thought
             to
             be
             Hilary
             ,
             saith
             ,
             
               In
               Alexandriâ
               &
               per
               totum
               Aegyptum
               ,
               si
               desit
               Episcopus
               ,
               consecrat
               Presbyter
               ;
               that
               in
               Alexandria
               and
               Aegypt
               ,
               if
               there
               be
               no
               Bishop
               ,
               the
               Presbyter
               consecrates
               ,
            
             't
             is
             clear
             by
             the
             mention
             of
             that
             liberty
             in
             the
             Presbyter
             ,
             as
             of
             a
             thing
             peculiar
             to
             Aegypt
             ,
             and
             that
             too
             ,
             only
             when
             there
             is
             no
             
               Bishop
               present
            
             ,
             that
             regularly
             this
             power
             belong'd
             to
             none
             but
             the
             Bishops
             ,
             and
             to
             those
             Presbyters
             to
             whom
             he
             gave
             it
             .
             Where
             by
             the
             way
             will
             appear
             a
             great
             mistake
             of
             Blondel
             and
             (
             I
             suppose
             out
             of
             him
             ,
             as
             his
             many
             other
             Notes
             in
             his
             apparatus
             against
             Bishops
             )
             of
             Salmasius
             ,
             who
             in
             another
             place
             of
             Hilary
             in
             Eph.
             4.
             cited
             by
             both
             of
             them
             ,
             [
             
               apud
               Aegyptum
               Presbyteri
               consignant
               ,
               si
               praesens
               non
               sit
               Episcopus
               ,
               In
               Aegypt
               the
               Presbyters
               consigne
               ,
               if
               the
               Bishop
               be
               not
               present
            
             ]
             interpret
             consigning
             ,
             either
             to
             be
             c
             confirmation
             or
             blessing
             (
             I
             suppose
             absolving
             )
             of
             penitents
             ,
             or
             ordination
             .
             It
             being
             clear
             by
             the
             other
             place
             ,
             just
             now
             cited
             ,
             that
             consignatio
             signifies
             there
             consecrating
             of
             the
             Sacrament
             ,
             which
             is
             peculiarly
             call'd
             consecration
             ,
             that
             of
             giving
             orders
             being
             ordination
             ,
             not
             as
             he
             calls
             it
             
               ordinandorum
               consecratio
            
             (
             which
             what
             it
             would
             grammatically
             signifie
             I
             know
             not
             ,
             unlesse
             some
             benediction
             of
             them
             that
             are
             after
             to
             be
             ordain'd
             )
             and
             it
             seems
             d
             Blondel
             himself
             ,
             p.
             61.
             thinks
             it
             possible
             that
             consignatio
             may
             signifie
             the
             
               consecrating
               the
               Elements
            
             ,
             and
             by
             what
             follows
             ,
             I
             conceive
             him
             to
             use
             it
             in
             that
             sense
             ,
             saying
             ,
             
               quod
               antiquis
               per
               solam
               Episcoporum
               absentiam
               licuit
               ,
               omnibus
               
               nunc
               absolutè
               licet
               ,
            
             that
             
               which
               antiently
               was
               made
               lawful
               to
               all
               (
               i.
               e.
            
             to
             
               Presbyters
               )
               onely
               by
               the
               Bishops
               absence
               ,
               is
               now
               absolutely
               lawfull
               to
               all
               :
            
             Which
             I
             suppose
             he
             must
             mean
             of
             consecrating
             the
             Sacrament
             ,
             and
             I
             am
             sure
             could
             not
             reasonably
             believe
             of
             ordination
             .
             But
             this
             by
             the
             way
             ,
             in
             passage
             ,
             to
             confirm
             that
             assertion
             of
             Ignatius
             sufficiently
             ,
             that
             the
             Church
             was
             by
             the
             Apostles
             put
             into
             the
             hands
             of
             Bishops
             ,
             that
             ordinarily
             the
             consent
             of
             the
             Bishop
             was
             required
             to
             enable
             a
             Presbyter
             for
             any
             Ecclesiastical
             act
             ,
             
               the
               plenitude
               of
               power
            
             being
             by
             Christ
             delivered
             down
             to
             the
             Apostles
             ,
             and
             through
             them
             to
             their
             successor-bishops
             ,
             and
             by
             them
             dispenst
             out
             to
             others
             in
             that
             measure
             ,
             and
             those
             portions
             ,
             which
             they
             should
             think
             fit
             .
          
           
             And
             if
             it
             be
             demanded
             here
             ,
             What
             it
             is
             which
             in
             our
             Church
             
               
                 Sect.
              
               14
            
             is
             given
             to
             Presbyters
             in
             their
             Ordination
             ,
             as
             the
             full
             importance
             of
             the
             form
             then
             used
             [
             
               Receive
               the
               Holy
               Ghost
            
             :
             ]
             I
             answer
             ,
             not
             all
             that
             is
             at
             any
             time
             contained
             under
             that
             phrase
             ,
             when
             it
             is
             used
             in
             the
             consecration
             ,
             but
             only
             the
             particulars
             which
             are
             after
             mentioned
             ;
             and
             so
             distinctly
             not
             the
             
               power
               of
               ordaining
            
             ,
             which
             is
             not
             mentioned
             ,
             and
             which
             is
             a
             particular
             ,
             that
             never
             was
             regular
             for
             any
             Presbyter
             in
             the
             antient
             Church
             to
             assume
             to
             himself
             ,
             or
             to
             any
             number
             of
             that
             order
             without
             a
             Bishop
             over
             them
             (
             and
             it
             would
             not
             be
             hard
             to
             give
             an
             account
             of
             all
             that
             hath
             been
             produced
             of
             late
             by
             Salmasius
             ,
             or
             any
             other
             from
             the
             
               origines
               Alexandrini
            
             ,
             or
             any
             other
             record
             of
             antiquity
             to
             the
             contrary
             ,
             but
             that
             it
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             would
             be
             too
             large
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             this
             place
             :
             )
             and
             if
             the
             practice
             of
             some
             few
             
               Protestant
               Churches
            
             in
             this
             
               last
               Century
            
             be
             opposed
             against
             it
             ;
             then
             1.
             
             I
             shal
             conceive
             those
             very
             unfit
             to
             be
             confronted
             against
             the
             Vniversal
             for
             1500
             years
             ;
             and
             therefore
             secondly
             ,
             I
             shall
             not
             doubt
             to
             affirm
             ,
             that
             want
             is
             not
             only
             a
             defect
             ,
             but
             a
             corruption
             among
             them
             .
             Thirdly
             ,
             it
             will
             be
             observable
             ,
             that
             even
             those
             that
             want
             it
             among
             them
             ,
             have
             formerly
             thought
             fit
             to
             excuse
             it
             by
             the
             case
             of
             necessity
             ,
             and
             to
             acknowledge
             it
             their
             infelicity
             ,
             but
             not
             their
             fault
             ,
             (
             their
             superiors
             in
             the
             State
             not
             permitting
             them
             to
             have
             Bishops
             to
             ordain
             them
             ;
             )
             and
             to
             give
             their
             judgements
             freely
             ,
             that
             where
             Episcopacy
             is
             ,
             it
             is
             to
             be
             preserv'd
             ;
             and
             where
             it
             is
             not
             ,
             it
             is
             to
             be
             
               wisht
               for
            
             ;
             which
             is
             a
             sufficient
             expression
             of
             their
             sense
             of
             it
             .
             And
             if
             the
             improsperousnesse
             of
             the
             cause
             of
             late
             in
             this
             
             Kingdome
             hath
             moved
             some
             of
             them
             to
             change
             their
             style
             ,
             I
             suppose
             there
             is
             no
             greater
             reason
             to
             depend
             on
             their
             judgements
             who
             are
             mov'd
             or
             wrought
             on
             by
             such
             extrinsecal
             arguments
             ,
             then
             on
             his
             ,
             who
             lately
             made
             no
             scruple
             to
             confesse
             ,
             in
             giving
             his
             opinion
             of
             
               H.
               Grotius
               ,
               Ego
               non
               probo
               prudentiam
               minùs
               felicem
               .
               He
               lik'd
               not
               the
               choice
               of
               that
               side
               which
               was
               not
               prosperous
               .
            
             And
             then
             fourthly
             ,
             that
             this
             cannot
             be
             applicable
             by
             way
             of
             excuse
             to
             those
             who
             desire
             to
             cast
             out
             Bishops
             where
             they
             are
             ,
             on
             purpose
             that
             Presbyters
             may
             usurp
             the
             power
             which
             belongs
             to
             them
             .
             Secondly
             ,
             not
             al
             power
             of
             binding
             and
             
               loosing
               ,
               retaining
            
             or
             remitting
             ,
             though
             those
             words
             are
             there
             added
             (
             
               whose
               sins
               you
               do
               remit
            
             ,
             &c.
             )
             but
             so
             much
             as
             the
             Bishops
             or
             Governours
             are
             presumed
             to
             have
             thought
             fit
             to
             impart
             to
             them
             ,
             and
             what
             that
             is
             ,
             will
             appear
             by
             other
             acts
             of
             our
             Church
             ,
             especially
             by
             the
             Liturgy
             :
             as
             1.
             
             The
             
               declaring
               of
               absolution
            
             in
             the
             Church
             after
             the
             Confession
             of
             sins
             ;
             2.
             
             The
             absolving
             them
             by
             way
             of
             prayer
             before
             the
             Sacrament
             (
             in
             case
             the
             Bishop
             be
             not
             present
             )
             and
             3.
             in
             
               Baptismal
               washing
            
             ,
             and
             4.
             upon
             speciall
             Confession
             on
             the
             sick-bed
             ;
             or
             any
             time
             else
             which
             may
             by
             analogy
             or
             reduction
             come
             under
             these
             same
             heads
             ,
             as
             in
             the
             case
             of
             private
             conference
             ,
             and
             confession
             at
             other
             times
             :
             In
             all
             these
             the
             
               remitting
               of
               sins
            
             is
             allowed
             among
             us
             to
             a
             bare
             Presbyter
             ,
             not
             only
             by
             way
             of
             pronouncing
             ,
             or
             declaring
             of
             absolution
             ,
             but
             (
             as
             a
             ministerial
             act
             )
             actually
             absolving
             him
             ,
             (
             by
             
               Christs
               authority
               committed
            
             to
             the
             Presbyters
             )
             from
             all
             his
             sins
             .
          
           
             
               
                 Sect.
              
               15
            
             All
             which
             yet
             will
             not
             extend
             to
             the
             absolving
             from
             the
             band
             of
             Excommunication
             ,
             or
             proportionably
             to
             such
             power
             of
             binding
             ,
             any
             further
             (
             at
             most
             )
             then
             to
             confer
             the
             first
             power
             of
             it
             ,
             which
             if
             it
             be
             then
             given
             ,
             doth
             yet
             remain
             (
             as
             the
             other
             power
             of
             Preaching
             ,
             and
             administring
             the
             
               Sacraments
               )
               bound
            
             and
             restrained
             from
             being
             exercised
             ,
             till
             they
             be
             further
             loosed
             by
             the
             donation
             of
             a
             second
             power
             ,
             as
             Luke
             24.49
             .
             when
             Christ
             sent
             them
             
               the
               Promise
               of
               his
               Father
            
             ,
             which
             was
             at
             the
             time
             of
             his
             breathing
             on
             them
             ,
             Joh.
             20.22
             .
             and
             gave
             them
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             grace
             ,
             or
             first
             power
             of
             it
             ,
             he
             yet
             restrains
             the
             exercise
             of
             it
             ,
             till
             the
             actuall
             descent
             of
             the
             
               Holy
               Ghost
               ,
               (
               but
               tarry
               you
               in
               Jerusalem
               till
               you
               be
               indued
               with
               power
               from
               above
               )
            
             and
             that
             is
             not
             done
             in
             this
             Church
             as
             it
             stands
             established
             by
             Law
             ,
             (
             in
             this
             particular
             
             of
             the
             Keys
             )
             till
             he
             become
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             
               ruling
               Elder
            
             ,
             whether
             by
             being
             made
             Bishop
             ,
             or
             otherwise
             by
             having
             Jurisdiction
             vested
             on
             him
             :
             and
             thus
             much
             will
             serve
             turn
             for
             the
             first
             enquiry
             ,
             on
             whom
             the
             
               power
               of
               the
               Keyes
            
             was
             bestowed
             .
          
        
         
           
             CAP.
             IV.
             
          
           
             I
             Come
             now
             to
             the
             second
             
               general
               enquiry
            
             ,
             in
             what
             this
             power
             
               
                 Sect.
              
               1
            
             consists
             ,
             and
             shews
             it self
             :
             which
             I
             shall
             make
             no
             stay
             ,
             or
             scruple
             to
             define
             in
             this
             proposition
             ,
             
               That
               the
               power
               of
               binding
               and
               loosing
               in
               these
               places
               of
               the
               Gospels
               ,
               is
            
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             
               spiritual
               gift
            
             ,
             or
             grace
             ,
             and
             belongs
             to
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             in
             Theoph.
             in
             Mat.
             16.
             the
             
               pardoning
               or
               punishing
               of
               faults
            
             ,
             the
             former
             to
             the
             
               Censures
               of
               the
               Church
            
             ,
             the
             Ecclesiastical
             punishments
             of
             Excommunication
             ,
             and
             the
             later
             ,
             the
             
               power
               of
               loosing
            
             ,
             to
             that
             of
             absolving
             from
             them
             .
          
           
             This
             position
             I
             must
             vindicate
             from
             the
             contrary
             interpretations
             ,
             or
             objections
             which
             are
             thought
             to
             keep
             these
             Texts
             from
             concluding
             or
             countenaning
             any
             such
             Censures
             .
             And
             of
             these
             ,
             though
             they
             are
             not
             all
             to
             one
             sense
             ,
             yet
             one
             interpretation
             I
             have
             chosen
             rather
             to
             insist
             on
             ,
             because
             it
             hath
             not
             yet
             been
             considered
             by
             others
             ,
             and
             because
             it
             seems
             to
             pretend
             to
             more
             antient
             grounds
             ,
             then
             the
             rest
             formerly
             have
             done
             ,
             I
             mean
             that
             ,
             which
             proceeds
             by
             interpreting
             the
             Phrases
             out
             of
             the
             writings
             of
             the
             Talmudists
             ,
             and
             from
             them
             concludes
             (
             I
             shall
             
               
                 Sect.
              
               2
            
             give
             it
             you
             in
             the
             learned
             writers
             own
             words
             )
             that
             the
             
               power
               of
               binding
               and
               loosing
            
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               facultas
               decernendi
               ,
               explicandi
               ,
               interpretandi
               ,
               declarandi
               de
               ligato
               &
               soluto
               ,
               quod
               planè
               millies
               in
               Talmudicis
               ex
               vetustissimae
               Ecclesiae
               illius
               usu
               denotat
               ,
               quid
               vetitum
               ex
               lege
               sacrâ
               ,
               quid
               permissum
               (
               quemadmodum
               &
               Graecis
            
             *
             
               scimus
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               quod
               ligare
               est
               ,
               etiam
               interdicere
               sonare
               ,
               &
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               quod
               est
               solvere
               ,
               etiam
               permittere
               ,
               seu
               obligationem
               sive
               auferre
               ,
               sive
               nondum
               inductam
               monstrare
               ,
               aut
               asserere
               )
               adeóque
               ad
               docendi
               ,
               seu
               interpretandi
               ,
               seu
               Theologiae
               Praeceptivae
               munus
               solum
               ibi
               attinuit
               ,
            
             &c.
             making
             it
             no
             more
             then
             the
             
               faculty
               of
               explicating
               ,
               or
               interpreting
               what
               is
               lawful
               ,
               what
               not
               ,
            
             &c.
             in
             a
             word
             ,
             no
             more
             then
             the
             power
             of
             deciding
             
               cases
               of
               conscience
               ,
               seu
               sic
               de
               jure
               publicè
               respondendi
               
               illúdque
               dicendi
               ,
            
             &c.
             
             The
             truth
             of
             which
             ,
             I
             shall
             ,
             with
             all
             due
             respect
             ,
             for
             a
             while
             take
             boldnesse
             to
             examine
             .
             First
             ,
             by
             yeelding
             ,
             or
             for
             the
             present
             not
             denying
             ,
             that
             there
             was
             or
             might
             be
             an
             office
             or
             power
             among
             the
             Jews
             intrusted
             to
             some
             select
             Elders
             of
             the
             people
             ,
             of
             teaching
             and
             giving
             publique
             responses
             (
             by
             way
             of
             deciding
             cases
             of
             Conscience
             ,
             though
             not
             by
             way
             of
             Judicature
             )
             what
             was
             to
             be
             accounted
             lawful
             ,
             what
             not
             ,
             both
             by
             the
             Law
             of
             God
             ,
             and
             the
             Tradition
             of
             the
             Antients
             ;
             which
             yet
             being
             supposed
             and
             granted
             ,
             I
             must
             secondly
             interpose
             ,
             that
             it
             is
             not
             thereby
             proved
             that
             this
             is
             called
             in
             the
             Talmud
             ,
             or
             by
             any
             of
             those
             writers
             ,
             the
             
               power
               of
               binding
               and
               loosing
            
             ,
             (
             or
             that
             the
             
               power
               of
               binding
               and
               loosing
            
             ,
             is
             by
             them
             so
             described
             )
             but
             (
             which
             is
             quite
             another
             thing
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               a
               power
               of
               teaching
               or
               instructing
               ,
               &c.
               what
               is
               lawful
               ,
               what
               forbidden
               .
            
             Nor
             will
             it
             be
             a
             proof
             of
             any
             force
             to
             conclude
             (
             that
             which
             we
             have
             no
             reason
             to
             believe
             without
             a
             proof
             ,
             or
             some
             kinde
             of
             affinity
             in
             the
             phrases
             ,
             viz.
             )
             that
             this
             
               power
               of
               binding
            
             is
             that
             
               power
               of
               teaching
            
             ,
             and
             no
             more
             ,
             only
             because
             there
             was
             such
             
               a
               power
               of
               teaching
            
             among
             the
             Jews
             .
             For
             if
             we
             will
             judge
             
               à
               pari
            
             ,
             experience
             proves
             the
             contrary
             ,
             in
             this
             Church
             of
             ours
             ;
             where
             though
             there
             be
             a
             
               power
               of
               binding
            
             ,
             and
             a
             
               munus
               docendi
               ,
               an
               office
               of
               teaching
               ,
            
             &c.
             yet
             no
             man
             is
             bound
             from
             thence
             to
             acknowledge
             these
             two
             to
             be
             all
             one
             ,
             but
             we
             have
             long
             believed
             them
             to
             be
             two
             faculties
             ,
             or
             offices
             ,
             the
             one
             given
             the
             Apostles
             in
             the
             
               donation
               of
               the
               Keys
            
             ,
             the
             other
             in
             the
             mission
             to
             preach
             ;
             (
             and
             though
             it
             were
             granted
             that
             we
             were
             mistaken
             in
             affirming
             them
             to
             be
             two
             such
             distinct
             faculties
             ,
             yet
             would
             not
             that
             hinder
             the
             truth
             of
             this
             assertion
             ,
             that
             in
             our
             books
             they
             are
             so
             distinguished
             ,
             the
             question
             being
             now
             of
             the
             fact
             ,
             &
             not
             of
             the
             right
             ,
             and
             it
             being
             clear
             that
             in
             our
             practice
             our
             Preaching
             is
             one
             thing
             ,
             and
             our
             Excommunicating
             is
             another
             )
             and
             secondly
             ,
             because
             't
             is
             clear
             ,
             there
             were
             two
             distinct
             powers
             among
             the
             Jews
             ,
             one
             of
             
               declaring
               in
               foro
            
             ,
             as
             well
             as
             the
             other
             
               extra
               forum
            
             ,
             one
             judicial
             ,
             as
             well
             as
             the
             other
             doctrinal
             ;
             and
             sure
             it
             would
             be
             but
             a
             poore
             supersedeas
             ,
             or
             prohibition
             to
             keep
             the
             Sanhedrin
             among
             them
             from
             judging
             and
             punishing
             any
             offender
             brought
             before
             them
             ,
             by
             telling
             them
             that
             there
             was
             among
             the
             Jews
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               a
               licence
               or
               faculty
               of
               declaring
               what
               was
               lawful
               ,
            
             without
             any
             power
             of
             punishing
             ;
             For
             
             they
             would
             be
             soon
             able
             to
             say
             ,
             that
             't
             was
             by
             some
             other
             power
             (
             and
             not
             by
             that
             of
             declaring
             )
             that
             they
             undertook
             thus
             to
             judge
             and
             punish
             :
             and
             let
             me
             add
             that
             although
             the
             power
             among
             the
             Jews
             were
             acknowledged
             only
             to
             be
             a
             
               civil
               power
            
             ,
             yet
             might
             Christ
             in
             his
             Church
             set
             up
             an
             
               Ecclesiastical
               power
            
             proportionable
             to
             that
             ,
             and
             imitate
             that
             in
             the
             sacred
             ,
             which
             they
             used
             onely
             in
             civil
             judicatures
             ,
             as
             anon
             we
             shall
             have
             occasion
             to
             demonstrate
             .
             And
             thirdly
             ,
             the
             phrase
             of
             the
             Gospel
             ,
             from
             whence
             we
             pretend
             ,
             is
             not
             the
             
               facultas
               ,
               faculty
            
             ,
             or
             
               power
               of
               binding
            
             ,
             but
             the
             donation
             of
             Keyes
             ,
             and
             with
             that
             ,
             
               Christs
               Promise
            
             ,
             that
             
               whatsoever
               they
               shall
               bind
               on
               earth
               ,
               shall
               be
               bound
               in
               heaven
               :
            
             and
             therefore
             I
             conceive
             this
             will
             not
             be
             a
             convincing
             way
             of
             inferring
             this
             conclusion
             .
          
           
             We
             must
             therefore
             in
             the
             next
             place
             proceed
             to
             examine
             the
             
               
                 Sect.
              
               3
            
             reasons
             ,
             or
             arguments
             produced
             to
             perswade
             us
             ,
             that
             the
             power
             of
             
               binding
               and
               loosing
            
             is
             no
             more
             then
             the
             
               power
               of
               declaring
            
             ,
             &c.
             what
             is
             
               prohibited
               ,
               what
               is
               permitted
            
             ,
             the
             office
             of
             the
             Casuist
             only
             .
             And
             these
             reasons
             I
             can
             finde
             to
             be
             but
             two
             .
          
           
             1.
             
             That
             
               ligatum
               &
               solutum
               planè
               millies
               in
               Talmudicis
               ex
               vetustissimo
               
                 
                   Sect.
                
                 4
              
               Ecclesiae
               illius
               usu
               denotat
               quid
               vetitum
               ,
               quid
               permissum
               .
            
             2.
             
             That
             in
             some
             places
             of
             
               Greek
               Authors
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             bind
             and
             loose
             are
             used
             also
             .
          
           
             For
             the
             first
             of
             these
             ,
             I
             shall
             first
             say
             ,
             that
             if
             it
             were
             true
             ,
             that
             
               
                 Sect.
              
               5
            
             the
             Idiom
             of
             the
             Talmudists
             were
             
               ex
               vetustissimo
               Ecclesiae
               illius
               usu
               ,
               out
               of
               the
               most
               antient
               use
               of
               that
               Church
            
             the
             Law
             of
             Moses
             ,
             and
             the
             Scriptures
             of
             the
             
               Old
               Testament
            
             ,
             being
             the
             Records
             of
             the
             
               most
               antient
               Church
            
             ,
             some
             footsteps
             of
             it
             might
             be
             expected
             there
             ;
             but
             I
             shall
             suppose
             there
             are
             no
             such
             to
             be
             found
             ,
             not
             onely
             because
             I
             have
             there
             sought
             them
             in
             vain
             ,
             but
             because
             I
             presume
             the
             Author
             would
             have
             conceived
             any
             Testimony
             from
             thence
             to
             be
             more
             Authentick
             then
             the
             Talmud
             ,
             and
             so
             would
             certainly
             have
             produced
             them
             ,
             if
             there
             had
             been
             any
             .
             Secondly
             ,
             for
             the
             Talmudists
             acception
             of
             the
             phrases
             ;
             first
             I
             might
             say
             ,
             that
             we
             are
             no
             way
             obliged
             to
             interpret
             
               Greek
               words
            
             in
             the
             
               New
               Testament
            
             by
             the
             use
             of
             the
             Talmudists
             ,
             because
             though
             the
             traditions
             concerning
             Hebrew
             customes
             mentioned
             in
             the
             Talmud
             may
             reasonably
             be
             thought
             antienter
             then
             Christs
             time
             (
             and
             so
             the
             Testimonies
             brought
             thence
             be
             worth
             the
             heeding
             for
             
             such
             ,
             and
             fit
             sometimes
             to
             be
             used
             for
             the
             explaining
             the
             like
             customs
             mentioned
             in
             the
             
               New
               Testament
            
             )
             yet
             the
             booke
             it self
             ,
             and
             consequently
             the
             word
             in
             it
             (
             which
             only
             we
             have
             now
             to
             consider
             )
             was
             written
             ,
             and
             set
             out
             long
             after
             the
             New
             Testament
             ,
             the
             Misnaioth
             ,
             or
             first
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             contain
             the
             Text
             of
             the
             Talmud
             ,
             being
             set
             forth
             by
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Tannaim
             ,
             or
             
               Doctores
               Mischinici
            
             ,
             about
             the
             year
             150
             after
             Christ
             ,
             who
             as
             they
             professe
             to
             have
             had
             their
             beginning
             
               per
               continuam
               successionem
               acceptionis
               legis
               oralis
               à
               Mose
               ,
            
             saith
             
               Buxtorf
               ,
               by
               a
               continual
               succession
               of
               tradition
               of
               the
               oral
               law
               from
               the
               times
               of
               Moses
               ,
            
             so
             they
             acknowledge
             to
             end
             in
             
               R.
               Jehudah
               hakkàdosch
            
             ,
             (
             stiled
             Hannasi
             ,
             the
             Chief
             or
             Prince
             ,
             and
             by
             way
             of
             eminence
             Rabbi
             ,
             when
             he
             is
             cited
             in
             the
             Gemara
             )
             who
             lived
             under
             Antoninus
             in
             the
             midst
             of
             the
             second
             Century
             .
             After
             these
             Tannaim
             ,
             are
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Amoriam
             whom
             Scaliger
             cals
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             Authours
             of
             the
             Gemara
             ,
             and
             of
             that
             Gemara
             ,
             i.
             e.
             those
             disputations
             ,
             and
             decisions
             of
             those
             learned
             men
             at
             Jerusalem
             together
             with
             the
             Mischna
             forementioned
             ,
             doth
             the
             Jerusalem-Talmud
             consist
             ,
             and
             was
             set
             forth
             f
             an
             .
             230.
             as
             the
             collection
             of
             the
             like
             disputations
             and
             decisions
             on
             the
             Mischna
             ,
             which
             were
             had
             in
             
               Academiis
               Pombedithana
               ,
               Soriah
            
             ,
             and
             Nahardeah
             ,
             make
             up
             the
             
               Talmud
               Babylonicum
            
             ,
             which
             was
             compleated
             an
             .
             500.
             
             This
             will
             be
             sufficient
             to
             shew
             that
             the
             words
             of
             Christ
             ,
             either
             as
             they
             were
             spoken
             by
             him
             ,
             or
             repeated
             by
             the
             Evangelists
             ,
             ought
             not
             to
             be
             conceived
             to
             have
             imitated
             the
             phrases
             of
             the
             Talmudists
             so
             long
             after
             them
             ;
             and
             there
             will
             be
             as
             little
             reason
             to
             believe
             (
             what
             is
             left
             the
             only
             possible
             )
             that
             the
             Writers
             of
             the
             Talmuds
             have
             imitated
             the
             phrases
             in
             the
             Gospel
             ,
             being
             themselves
             both
             Jews
             and
             enemies
             to
             the
             Christian
             Religion
             ;
             and
             besides
             ,
             if
             the
             Idiom
             of
             the
             Talmudists
             were
             of
             any
             weight
             in
             this
             matter
             ,
             yet
             sure
             it
             is
             not
             sufficient
             to
             weigh
             down
             the
             contrary
             Interpretation
             of
             the
             
               Christian
               Fathers
            
             ,
             (
             who
             are
             to
             us
             in
             all
             reason
             to
             be
             heeded
             ,
             as
             the
             veryer
             Talmudists
             of
             the
             two
             ,
             the
             Traditors
             and
             deliverers
             of
             our
             Gospel
             ,
             and
             Creed
             unto
             us
             )
             or
             the
             use
             of
             it
             among
             the
             Jews
             that
             have
             written
             in
             Greek
             ,
             particularly
             of
             the
             Author
             of
             Ecclesiasticus
             ,
             who
             is
             conceived
             to
             be
             the
             famous
             Ben-Sira
             ,
             and
             with
             him
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             is
             punctually
             
               to
               forgive
               sins
            
             ,
             c.
             28.2
             .
             however
             no
             way
             able
             to
             extend
             it self
             to
             that
             
             other
             place
             in
             St
             John
             ,
             where
             the
             phrase
             is
             varyed
             ,
             and
             the
             [
             
               power
               of
               remitting
               and
               retaining
               of
               sins
            
             ]
             is
             given
             to
             the
             Disciples
             ,
             which
             will
             have
             no
             analogy
             with
             that
             which
             is
             here
             pretended
             ;
             for
             whatever
             should
             be
             granted
             of
             the
             words
             
               ligatum
               &
               solutum
            
             ,
             b●ing
             all
             one
             with
             prohibited
             ,
             &c.
             the
             
               retaining
               or
               remitting
               of
               sins
            
             ,
             will
             be
             distant
             from
             it
             ,
             for
             sure
             that
             will
             not
             be
             ,
             
               to
               declare
            
             one
             mans
             sins
             unlawfull
             ,
             anothers
             lawful
             ,
             which
             it
             must
             do
             ,
             if
             this
             interpretation
             be
             applyed
             to
             that
             place
             also
             .
          
           
             This
             being
             premised
             as
             an
             Answer
             sufficient
             to
             take
             away
             
               
                 Sect.
              
               6
            
             the
             force
             ,
             or
             convincingnesse
             of
             this
             interpretation
             ,
             I
             shall
             
               ex
               abundanti
            
             superadd
             ,
             that
             I
             have
             used
             som
             care
             to
             examine
             those
             words
             ,
             and
             to
             observe
             their
             importance
             in
             those
             ,
             and
             other
             Jewish
             writings
             :
             I
             shall
             give
             you
             an
             account
             of
             it
             .
          
           
             The
             Hebrew
             word
             for
             binding
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             I
             shall
             make
             no
             scruple
             to
             acknowledge
             ,
             doth
             in
             the
             Talmud
             many
             times
             signifie
             to
             forbid
             and
             prohibit
             ;
             and
             from
             thence
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifies
             a
             thing
             
               forbidden
               ,
               prohibited
               ,
               unlawful
            
             ;
             onely
             by
             the
             way
             I
             shal
             crave
             leave
             to
             shew
             you
             by
             what
             degrees
             it
             comes
             to
             signifie
             thus
             .
             The
             word
             in
             the
             Old
             Testament
             signifies
             to
             bind
             ,
             (
             and
             sure
             that
             is
             the
             best
             interpreter
             of
             Idioms
             in
             the
             New
             )
             and
             accordingly
             is
             rendred
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             and
             is
             used
             commonly
             for
             binding
             with
             cords
             ,
             and
             sometimes
             for
             that
             band
             ,
             or
             obligation
             ,
             that
             proceeds
             from
             having
             made
             a
             vow
             as
             Numb
             .
             30.4
             .
             and
             is
             then
             rendred
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             definition
             or
             decree
             ,
             because
             by
             that
             vow
             I
             bind
             ,
             or
             define
             ,
             or
             determine
             my self
             to
             such
             a
             performance
             ;
             Farther
             then
             this
             ,
             't
             is
             true
             this
             word
             is
             rendred
             by
             our
             Translators
             ,
             Num.
             11.28
             .
             to
             
               [
               forbid
               ]
               Lord
               Moses
               forbid
               them
               ,
            
             where
             yet
             't
             is
             observable
             that
             the
             forbiding
             there
             ,
             which
             Joshua
             desires
             ,
             is
             applied
             to
             the
             persons
             ,
             and
             and
             not
             to
             the
             thing
             ,
             and
             signifies
             a
             checking
             ,
             repressing
             ,
             [
             
               Lord
               Moses
               suffered
               them
               not
               ,
               cohibeto
               eos
            
             ]
             as
             when
             by
             chiding
             ,
             or
             disciplining
             ,
             a
             superior
             restrains
             another
             ;
             according
             to
             which
             use
             of
             the
             word
             it
             is
             ,
             that
             
               Philip
               de
               Aquin.
            
             makes
             it
             agree
             in
             sense
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             prohibuit
             and
             
               cohibuit
               ,
               forbidding
            
             ,
             and
             repressing
             :
             and
             thus
             it
             will
             be
             very
             agreeable
             with
             our
             sense
             of
             binding
             ,
             as
             that
             signifies
             
               Church-censure
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               disciplining
               ,
               repressing
            
             offenders
             by
             that
             means
             .
             In
             the
             whole
             Scripture
             I
             believe
             there
             will
             not
             one
             place
             be
             found
             where
             that
             word
             is
             rendred
             by
             the
             72.
             by
             any
             word
             signifying
             
             barely
             to
             prohibit
             ,
             or
             the
             like
             ,
             unlesse
             you
             will
             say
             it
             doth
             Dan.
             6.7
             ,
             8
             ,
             9.
             where
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             rendred
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             decree
             ,
             and
             yet
             if
             you
             examine
             that
             place
             ,
             and
             the
             nature
             of
             the
             decree
             ,
             you
             shall
             finde
             ,
             that
             it
             was
             not
             a
             bare
             prohibition
             ,
             but
             a
             binding
             to
             punishment
             upon
             non-performance
             (
             for
             the
             decree
             was
             there
             ,
             v.
             7.
             that
             
               whosoever
               shall
               ask
               any
               petition
               from
               either
               God
               or
               man
               ,
               but
               of
               thee
               ,
               O
               King
               ,
               shall
               be
               cast
               into
               the
               den
               of
               lions
            
             )
             and
             so
             the
             decree
             is
             that
             designation
             to
             the
             punishment
             of
             casting
             into
             the
             den
             ,
             which
             is
             there
             call'd
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             binding
             ,
             as
             when
             the
             Jugde
             decrees
             the
             Offender
             to
             be
             Excommunicated
             ,
             that
             act
             of
             judicature
             is
             a
             decree
             ,
             yet
             neverthelesse
             a
             binding
             ,
             (
             this
             binding
             being
             a
             judicial
             act
             ,
             and
             from
             thence
             receiving
             its
             force
             of
             obligation
             )
             and
             
               è
               converso
            
             in
             that
             a
             binding
             ,
             or
             obligation
             to
             punishment
             ;
             that
             it
             is
             such
             a
             decree
             ,
             to
             wit
             ,
             a
             decree
             
               sub
               poenâ
            
             ,
             that
             such
             a
             thing
             shall
             be
             done
             ,
             so
             saith
             Schindler
             ,
             that
             the
             Chaldee
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             
               obligavit
               ad
               obedientiam
               ,
               aut
               poenam
               ,
               binding
               to
               obedience
               ,
               or
               penalty
               ,
            
             and
             
               Elias
               Levita
            
             ,
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &c.
             
             
               Every
               thing
               from
               which
               either
               sinne
               or
               punishment
               commeth
               unto
               him
               that
               doth
               it
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               is
               said
               to
               be
               bound
               ,
            
             or
             is
             call'd
             Assur
             ;
             and
             therefore
             Munster
             giving
             an
             account
             of
             the
             use
             of
             the
             word
             in
             the
             Commentaries
             of
             the
             Rabbins
             ,
             saith
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifies
             
               edictum
               aut
               sententiam
               ,
               quâ
               quis
               tenetur
               ,
            
             &c.
             
               by
               which
               any
               man
               is
               bound
               to
               punishment
               ,
               if
               he
               obey
               it
               not
               .
            
             In
             like
             manner
             as
             he
             that
             
               vows
               ,
               binds
            
             ,
             (
             and
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Num.
             30.4
             .
             &c.
             belongs
             peculiarly
             to
             that
             )
             because
             in
             vowing
             he
             doth
             either
             by
             words
             of
             execration
             explicitly
             ,
             or
             else
             by
             intimation
             implicitly
             ,
             call
             punishment
             upon
             himself
             ,
             if
             he
             perform
             not
             his
             vow
             ,
             and
             so
             binds
             himself
             to
             that
             punishment
             .
             And
             so
             still
             the
             word
             [
             binding
             ]
             by
             denoting
             a
             decree
             in
             this
             kinde
             ,
             doth
             not
             at
             all
             vary
             from
             our
             present
             sense
             of
             binding
             by
             way
             of
             censure
             ,
             which
             now
             we
             contend
             for
             ,
             but
             rather
             confirm
             and
             concurre
             with
             it
             ;
             and
             so
             I
             conceive
             (
             in
             those
             excerpta
             about
             excommunication
             ,
             
             which
             
               J.
               Coch
            
             hath
             set
             down
             in
             Latine
             out
             of
             Maimonides
             )
             those
             words
             of
             Maimonides
             do
             import
             ,
             
               Quod
               totus
               Israel
               decrevit
               ,
               non
               observat
               Princeps
               ,
            
             &c.
             
             
               What
               all
               Israel
               decreed
               ,
               the
               Prince
               observes
               not
               :
            
             he
             speaks
             of
             inflicting
             anathema's
             ,
             and
             I
             shall
             grant
             that
             the
             word
             rendred
             decrevit
             ,
             is
             in
             the
             original
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             word
             for
             binding
             (
             in
             reference
             to
             which
             it
             follows
             in
             the
             next
             words
             ,
             by
             him
             set
             down
             ,
             
               remittitur
               à
               laeso
               ,
               si
               ei
               satisfecerit
               ,
            
             &c.
             
             
             
               The
               injur'd
               person
               remits
               ,
               if
               satisfaction
               be
               made
               him
            
             )
             and
             from
             thence
             shall
             conclude
             ,
             that
             even
             when
             it
             is
             to
             be
             rendred
             decrevit
             ,
             it
             may
             yet
             note
             punishment
             ,
             particularly
             that
             of
             excommunication
             ,
             or
             
               decree
               ad
               excommunicandum
            
             ,
             sentence
             to
             punishment
             being
             a
             kinde
             of
             Legislation
             ,
             and
             all
             binding
             to
             that
             ,
             an
             act
             of
             Command
             or
             power
             .
          
           
             Having
             thus
             considered
             the
             verb
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             I
             shall
             as
             freely
             grant
             
               
                 Sect.
              
               7
            
             that
             the
             participles
             ,
             or
             nounes
             deduced
             from
             thence
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             among
             the
             Rabbins
             or
             Talmudists
             ,
             signifie
             very
             often
             a
             thing
             
               forbidden
               ,
               prohibited
               ,
               unlawfull
            
             (
             though
             in
             the
             Old
             Testament
             again
             the
             nouns
             there
             used
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifie
             not
             so
             ,
             but
             are
             taken
             in
             a
             regular
             sense
             ,
             and
             so
             rendred
             by
             the
             72
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             band
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             an
             ordinance
             or
             decree
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             bound
             or
             imprison'd
             ,
             and
             the
             like
             ,
             and
             not
             the
             
               thing
               unlawfull
               or
               prohibited
            
             )
             which
             yet
             being
             granted
             and
             added
             to
             what
             was
             before
             granted
             of
             the
             Talmudical
             use
             of
             the
             Verb
             ,
             comes
             not
             home
             to
             prove
             the
             objecters
             conclusion
             ,
             which
             is
             this
             ,
             that
             the
             verb
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifies
             among
             the
             
               Talmudists
               ,
               decernere
               ,
               explicare
               ,
               interpretari
               ,
               declarare
               ,
               de
               ligato
               ,
               vel
               quid
               ligatum
               sit
               ,
            
             i.
             e.
             
               quid
               vetitum
               :
               to
               decern
               ,
               explicat
               ,
               interpret
               ,
               declare
               concerning
               a
               thing
               bound
               ,
               or
               what
               is
               bound
               ,
            
             i.
             e.
             
               what
               is
               forbidden
            
             :
             for
             to
             prove
             this
             sense
             of
             the
             verb
             ,
             that
             other
             supposed
             use
             of
             the
             participle
             is
             not
             sufficient
             ,
             any
             more
             then
             my
             confessing
             amatum
             to
             signifie
             a
             
               thing
               loved
            
             ,
             will
             conclude
             me
             to
             affirm
             ,
             that
             amo
             signifies
             to
             
               declare
               a
               thing
               to
               be
               loved
               ,
            
             which
             we
             know
             signifies
             formally
             to
             love
             ,
             and
             nothing
             else
             .
          
           
             That
             the
             verb
             signifies
             to
             forbid
             ,
             or
             
               decree
               ,
               per
               modum
               legislationis
            
             
               
                 Sect.
              
               8
            
             (
             which
             is
             all
             that
             could
             be
             deduced
             from
             these
             premises
             ,
             (
             though
             supposed
             true
             )
             of
             ligatum
             in
             the
             Talmud
             signifying
             nothing
             but
             illicitum
             )
             't
             is
             acknowledged
             ,
             but
             that
             will
             not
             serve
             the
             turn
             ,
             thereby
             wholly
             to
             evacuate
             &
             nullifie
             the
             
               power
               of
               the
               Keyes
            
             ,
             which
             is
             pretended
             to
             belong
             to
             the
             Church
             from
             these
             texts
             ;
             If
             the
             Apostles
             had
             this
             power
             to
             forbid
             or
             decree
             ,
             this
             were
             1.
             more
             then
             to
             
               interpret
               or
               declare
               a
               thing
               to
               be
               unlawful
               ,
            
             the
             office
             of
             
               making
               laws
            
             is
             more
             then
             that
             of
             the
             Casuist
             ,
             or
             Counsellour
             ,
             or
             Preacher
             :
             and
             beside
             ,
             secondly
             ,
             it
             would
             be
             but
             reason
             to
             suppose
             those
             decrees
             backt
             with
             some
             power
             of
             censures
             against
             resisters
             ,
             and
             so
             indeed
             the
             word
             imports
             ,
             
               to
               decree
               
               sub
               poenâ
               under
               penalty
               ,
            
             and
             not
             simply
             to
             decree
             .
             But
             the
             thing
             for
             which
             this
             Talmudical
             interpretation
             contends
             ,
             and
             which
             we
             oppose
             ,
             is
             that
             this
             power
             of
             binding
             is
             onely
             a
             power
             of
             declaring
             ,
             and
             
               explaining
               a
               thing
               to
               be
               unlawful
            
             ;
             and
             for
             this
             from
             all
             that
             is
             pretended
             ,
             or
             offer'd
             to
             our
             view
             ,
             I
             have
             after
             all
             my
             search
             no
             temptation
             to
             suspect
             ,
             that
             even
             the
             Talmudists
             themselves
             do
             use
             the
             word
             .
             The
             verb
             with
             them
             may
             signifie
             [
             to
             prohibit
             ]
             and
             the
             nouns
             ,
             and
             participle
             ,
             a
             thing
             prohibited
             ,
             or
             unlawful
             ,
             and
             that
             is
             the
             utmost
             that
             Buxtorf
             could
             observe
             of
             the
             words
             among
             the
             Talmudists
             ,
             or
             that
             the
             author
             of
             the
             interpretation
             offers
             any
             proof
             for
             [
             
               ligatum
               &
               solutum
            
             ,
             i.
             e.
             
               millies
               in
               Talmudicis
               vetitum
               lege
               sa●râ
               aut
               permissum
            
             ;
             ]
             and
             if
             these
             notions
             will
             be
             taken
             ,
             then
             the
             meaning
             of
             [
             
               whatsoever
               yee
               shall
               bind
               on
               earth
               shall
               be
               bound
               in
               heaven
            
             ]
             will
             be
             ,
             
               that
               whatsoever
               they
               shall
               by
               decree
               prohibit
               on
               earth
               ,
               shall
               be
               prohibited
               ,
               or
               unlawfull
               in
               heaven
            
             ;
             which
             were
             onely
             to
             exchange
             the
             power
             of
             Censures
             ,
             for
             the
             power
             of
             
               giving
               Laws
            
             ,
             which
             ,
             as
             it
             is
             more
             then
             that
             of
             the
             Casuist
             ,
             so
             ,
             I
             conceive
             ,
             is
             never
             to
             be
             found
             any
             where
             without
             power
             of
             punishing
             also
             .
          
           
             
               
                 Sect.
              
               9
            
             This
             I
             conceive
             to
             be
             answer
             sufficient
             to
             all
             that
             is
             produced
             ,
             or
             pretended
             ,
             even
             upon
             supposition
             that
             the
             Talmud
             were
             the
             umpire
             ,
             or
             the
             use
             of
             words
             there
             the
             best
             Nomenclature
             for
             the
             
               New
               Testament
            
             .
             But
             then
             over
             and
             above
             ,
             we
             must
             again
             remember
             ,
             that
             this
             Talmudical
             observation
             will
             be
             but
             little
             conviction
             to
             us
             ,
             who
             finde
             that
             the
             writers
             of
             the
             
               New
               Testament
            
             have
             no
             sympathy
             with
             the
             Talmud
             in
             this
             matter
             ,
             but
             use
             variety
             of
             other
             words
             to
             expresse
             [
             commanding
             ,
             or
             decreeing
             ,
             or
             forbidding
             ;
             ]
             such
             are
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             the
             like
             ,
             but
             never
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             any
             of
             that
             making
             ;
             and
             in
             like
             manner
             have
             other
             phrases
             to
             expresse
             a
             thing
             unlawful
             ,
             or
             forbidden
             ▪
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             the
             like
             ,
             but
             never
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             any
             thing
             like
             it
             :
             neither
             is
             it
             ,
             I
             conceive
             ,
             pretended
             ,
             that
             these
             words
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             have
             any
             such
             sense
             in
             any
             other
             place
             of
             the
             New
             Testament
             ;
             but
             onely
             in
             these
             two
             ,
             which
             are
             (
             parallel
             one
             to
             another
             ,
             and
             so
             )
             in
             effect
             but
             one
             ,
             and
             that
             the
             matter
             of
             the
             present
             controversie
             ,
             and
             so
             a
             
               petitio
               principii
            
             ,
             when
             't
             is
             made
             use
             of
             to
             confute
             him
             that
             concludes
             the
             Censures
             from
             thence
             .
          
           
           
             Adde
             unto
             these
             yet
             farther
             ,
             that
             even
             in
             the
             Talmud
             it self
             
               
                 Sect.
              
               10
            
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             of
             which
             this
             observation
             is
             made
             )
             signifies
             binding
             too
             ,
             and
             that
             not
             only
             in
             the
             obvious
             vulgar
             senses
             ,
             but
             in
             that
             also
             which
             we
             here
             contend
             for
             ,
             of
             binding
             by
             censures
             ,
             or
             binding
             over
             to
             
               punishment
               ,
               (
               obstrinxit
               ad
               poenam
               ,
            
             as
             Schindler
             renders
             the
             Chaldee
             ,
             and
             as
             
               Elias
               Levita
            
             the
             Rabbinical
             word
             ,
             
               be
               bound
               over
               to
               punishment
            
             )
             and
             so
             with
             great
             reason
             may
             be
             resolved
             (
             even
             when
             it
             signifies
             to
             prohibite
             )
             to
             belong
             only
             to
             such
             
               penal
               prohibitions
            
             ,
             or
             at
             least
             ,
             (
             belonging
             at
             first
             to
             such
             only
             )
             to
             have
             fallen
             after
             in
             common
             use
             (
             which
             sure
             hath
             been
             observ'd
             to
             bend
             words
             from
             their
             primitive
             sense
             )
             to
             signifie
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             all
             kind
             of
             decrees
             or
             prohibitions
             :
             which
             surely
             will
             not
             exclude
             ,
             but
             contain
             under
             it
             that
             which
             we
             now
             contend
             for
             .
          
           
             I
             shall
             shew
             the
             strength
             of
             this
             argument
             by
             a
             parallel
             ,
             as
             I
             conceive
             ,
             exactly
             proportion'd
             to
             it
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             Arabick
             signifies
             millies
             ,
             very
             ordinarily
             [
             to
             g
             forbid
             ,
             or
             resolve
             
               any
               thing
               to
               be
               unlawful
            
             ,
             from
             thence
             the
             noun
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             vetitum
             ,
             any
             thing
             prohibited
             or
             forbidden
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             prohibition
             ;
             Suppose
             now
             in
             some
             discourses
             concerning
             the
             kinds
             or
             degrees
             of
             excommunication
             among
             the
             Iews
             ,
             or
             of
             the
             power
             of
             the
             Sanhedrin
             ,
             or
             indifferently
             in
             any
             Jewish
             writing
             ,
             I
             should
             meet
             with
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             render
             it
             in
             Latine
             
               prohibuit
               ,
               interdixit
            
             ,
             and
             a
             friend
             ingenuously
             admonish
             me
             that
             it
             ought
             to
             be
             rendred
             
               anathematizavit
               ,
               devovit
            
             ;
             would
             it
             be
             thought
             reason
             or
             ingenuity
             in
             me
             to
             reply
             to
             my
             admonisher
             ,
             No
             ,
             but
             I
             have
             rendred
             it
             aright
             ,
             for
             in
             Arabick
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifies
             prohibuit
             ,
             and
             therefore
             't
             is
             but
             an
             ignorance
             in
             the
             Arabick
             dialect
             ,
             to
             render
             the
             Hebrew
             anathematizavit
             ,
             and
             but
             a
             popular
             error
             (
             to
             be
             reform'd
             from
             hence
             )
             in
             them
             ,
             that
             conceive
             there
             was
             any
             kind
             of
             excommunication
             among
             the
             Iewes
             ,
             meant
             by
             that
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             whereas
             't
             is
             clear
             ,
             that
             word
             signifies
             onely
             prohibition
             ,
             and
             therefore
             belongs
             among
             the
             Jews
             only
             
               ad
               Theologiae
               praeceptivae
               munus
            
             ,
             or
             to
             the
             office
             of
             
               teaching
               and
               interpreting
            
             ,
             what
             is
             [
             
               vetitum
               ,
               vel
               interdictum
               lege
               sacrâ
               .
            
             ]
             If
             ,
             I
             say
             ,
             I
             should
             deal
             thus
             with
             any
             peece
             of
             plain
             Hebrew
             ,
             my
             first
             question
             would
             be
             ,
             whether
             this
             account
             of
             my
             rendring
             that
             word
             would
             be
             accepted
             ;
             and
             if
             not
             ,
             my
             second
             now
             is
             ,
             whether
             the
             
             processe
             of
             the
             present
             arguing
             hath
             not
             done
             the
             like
             ,
             or
             somewhat
             more
             .
          
           
             
               
                 Sect.
              
               11
            
             This
             wil
             be
             yet
             clearer
             ,
             by
             proceeding
             to
             consider
             the
             words
             which
             are
             opposite
             to
             it
             ,
             (
             and
             to
             which
             this
             Author
             refers
             when
             he
             saith
             ,
             
               Solutum
               millies
               in
               Talmudicis
               licitum
               aut
               permissum
               ;
               A
               thing
               loosed
               is
               taken
               a
               thousand
               times
               in
               the
               Talmud
               for
               lawful
               or
               permitted
            
             )
             such
             are
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             I
             also
             acknowledge
             to
             be
             taken
             amongst
             the
             Talmudists
             for
             
               licitum
               &
               permissum
               ,
               lawful
               and
               unforbidden
               .
            
          
           
             
               
                 Sect.
              
               12
            
             Of
             which
             yet
             somewhat
             must
             be
             further
             observed
             ,
             1.
             
             That
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             from
             whence
             they
             come
             ,
             in
             hiphil
             signifies
             
               solvere
               ,
               to
               loose
            
             ;
             (
             as
             indeed
             that
             which
             hath
             no
             obligation
             laid
             on
             it
             ,
             which
             is
             loose
             from
             all
             band
             to
             obedience
             ,
             or
             obligation
             to
             punishment
             ,
             is
             properly
             resolv'd
             to
             be
             lawful
             )
             but
             then
             this
             hinders
             not
             ,
             but
             that
             the
             verb
             in
             hiphil
             may
             still
             signifie
             ,
             (
             and
             indeed
             even
             among
             the
             Rabbins
             ordinarily
             doth
             )
             
               to
               loose
            
             ,
             both
             properly
             &
             metaphorically
             ;
             properly
             ,
             as
             to
             loose
             or
             unty
             those
             that
             are
             bound
             with
             cords
             ,
             or
             such
             like
             bands
             ,
             properly
             so
             called
             ,
             as
             Ps
             .
             146.7
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               solvite
               vinctos
               ,
               loose
               those
               that
               are
               bound
               ,
            
             &
             Ps
             .
             105.20
             .
             the
             
               king
               sent
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             loosed
             them
             ,
             where
             the
             
               Chaldee
               paraphrase
            
             reads
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               &
               solvit
               eum
            
             ,
             and
             the
             72
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             Psal
             .
             146.7
             .
             
               Dominus
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               qui
               solvit
               vinctos
               ,
               loosing
               men
               out
               of
               prison
               :
            
             or
             metaphorically
             ,
             and
             that
             in
             a
             double
             sense
             ,
             either
             as
             it
             is
             applied
             to
             doubts
             ,
             or
             difficulties
             ,
             and
             then
             't
             is
             to
             dissolve
             them
             ;
             or
             to
             persons
             ,
             and
             then
             't
             is
             to
             
               let
               loose
            
             or
             unoblige
             ,
             and
             in
             this
             latter
             sense
             
               J.
               Coch
            
             cites
             it
             
               ex
               cap.
            
             1.
             
             Nedarim
             ,
             that
             on
             whom
             the
             anathema
             or
             cherem
             is
             inflicted
             
               coram
               ,
               or
               in
               his
               presence
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               it
               shall
               not
               be
               remitted
               to
               him
               ,
               but
               before
               his
               face
               also
               :
            
             where
             this
             word
             signifies
             clearly
             remission
             or
             absolution
             ,
             and
             that
             from
             a
             sentence
             of
             excommunication
             ;
             so
             again
             in
             that
             constitution
             of
             the
             law
             cited
             by
             Buxtorf
             ,
             
             the
             word
             is
             twice
             used
             most
             clearly
             in
             our
             sense
             ,
             He
             that
             continues
             in
             Niddui
             30
             dayes
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               and
               desires
               not
               to
               have
               it
               loosed
               ,
               they
               separate
               him
               ,
               or
               put
               him
               under
               Niddui
               again
               ,
               &
               if
               he
               continue
               so
            
             30
             
               dayes
               more
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               desires
               not
               to
               have
               it
               loosed
               ,
            
             (
             or
             as
             he
             renders
             it
             ,
             
               relaxate
               )
               they
               excommunicate
               ,
               or
               put
               him
               under
               cherem
            
             ;
             &
             therefore
             Schindler
             mentioning
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             the
             Rabbins
             use
             of
             it
             ,
             renders
             it
             simply
             
               solutio
               ,
               loosing
            
             ;
             and
             there
             is
             a
             saying
             in
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             which
             
             it
             bears
             this
             sense
             .
             
               If
               any
               man
               swear
               in
               this
               form
               ,
               [
               If
               this
               be
               true
               ,
               let
               me
               be
               excommunicate
               in
               this
               world
               ,
               and
               in
               the
               other
            
             ]
             and
             be
             
               perjured
               ,
               he
               cannot
               be
               absolved
               by
               any
               .
            
          
           
             Another
             word
             synonymous
             to
             this
             ,
             and
             ordinarily
             used
             by
             
               
                 Sect.
              
               13
            
             the
             Talmudists
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             that
             primarily
             signifying
             (
             as
             the
             other
             did
             )
             to
             loose
             or
             dissolve
             ,
             as
             
               to
               loose
               cords
            
             which
             tye
             ,
             or
             Camels
             which
             are
             tyed
             with
             them
             ,
             is
             by
             the
             Talmudists
             taken
             for
             h
             
               absolving
               ,
               remitting
               ,
               forgiving
               ,
               pardoning
            
             ;
             so
             saith
             
               Elias
               Levita
            
             in
             Thisby
             ,
             it
             is
             used
             by
             the
             Rabbins
             for
             pardoning
             and
             
               remitting
               ,
               as
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               The
               merciful
               God
               pardon
               Hillel
               !
            
             and
             in
             the
             prayer
             that
             begins
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               All
               shall
               be
               remitted
            
             ,
             or
             pardon'd
             .
             So
             in
             a
             place
             cited
             by
             Coch
             out
             of
             
               Gem.
               Moed
               .
               Caton
               .
               c.
            
             3.
             
             Quid
             remedii
             ?
             age
             cum
             ipso
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               ut
               remittat
               tibi
            
             ,
             that
             he
             
               may
               loose
               you
               from
               the
               excommunication
            
             :
             and
             again
             ,
             
               adi
               principem
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               that
               he
               may
               remit
               it
               to
               you
               .
            
             So
             c.
             1.
             
             Nedarim
             ,
             
               Steti
               coram
               R.
               Huna
               ,
               cum
               audiens
               quandam
               nomen
               Dei
               in
               vanum
               proferre
               ,
               eam
               excommunicaret
               ,
               &
               statim
               eâ
               praesente
               anathema
               relaxaret
            
             ;
             there
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             used
             again
             ,
             for
             loosing
             in
             our
             sense
             ,
             relaxating
             of
             ,
             or
             freeing
             from
             a
             censure
             of
             excommunication
             ,
             directly
             all
             one
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               remittatur
               ipsi
            
             ,
             following
             in
             the
             same
             place
             ,
             which
             even
             now
             we
             produced
             .
          
           
             A
             third
             word
             there
             is
             ordinarily
             used
             to
             this
             purpose
             ,
             of
             
               
                 Sect.
              
               14
            
             the
             same
             importance
             ,
             and
             that
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             So
             in
             i
             
               Moed
               Katon
               ,
               Sapiens
               potest
               seipsum
               excommunicare
               ,
               a
               wiseman
               may
               excommunicate
               himself
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               free
               or
               loose
               himself
               again
            
             :
             and
             so
             in
             that
             out
             of
             1.
             
             Nedarim
             ,
             in
             
               J.
               Coch
               ,
               excommunicationem
               posse
               è
               vestigio
               rescindi
               ,
            
             there
             the
             word
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             both
             ,
             contrary
             to
             excommunication
             .
          
           
             By
             the
             little
             that
             hath
             been
             said
             ,
             it
             may
             sufficiently
             appear
             ,
             
               
                 Sect.
              
               15
            
             that
             to
             bind
             and
             to
             loose
             may
             be
             found
             even
             among
             the
             Talmudists
             to
             signifie
             somewhat
             beside
             interpreting
             or
             
               declaring
               ,
               quid
               vetitum
               ,
               quid
               permissum
               sacrâ
               lege
               ,
               what
               is
               forbidden
               ,
               what
               permitted
               by
               the
               law
               of
               God
               ,
            
             as
             that
             referres
             simply
             
               ad
               solum
               docendi
               ,
               &
               interpretandi
               ,
               vel
               Theologiae
               praeceptivae
               munus
               ,
               onely
               to
               the
               office
               of
               teaching
               ,
               and
               interpreting
               ,
               and
               of
               preceptive
               Divinity
               ,
            
             &c.
             and
             that
             't
             is
             no
             way
             contrary
             to
             the
             stile
             or
             idiom
             of
             those
             writers
             to
             affirm
             ,
             that
             binding
             and
             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.
             P●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
             masc●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
             bea●●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
             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
             ,
             y●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
             
               matter
               forbids
               ,
               hindring
            
             ,
             or
             restraining
             ,
             or
             binding
             from
             a
             possibility
             of
             doing
             it
             ,
             and
             just
             so
             the
             Hebr.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             by
             which
             
               Philip
               de
               Aquin.
            
             renders
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             binding
             ,
             ordinarily
             signifies
             to
             hinder
             .
          
           
             As
             for
             the
             other
             place
             referr'd
             to
             ,
             the
             
               Inscription
               of
               Isis
            
             ,
             thus
             
               
                 Sect.
              
               22
            
             it
             lies
             in
             
               Diodorus
               Siculus
            
             ,
             l.
             1.
             p.
             16.
             of
             Stephanus's
             
               Edition
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               I
               am
               Isis
               the
               Queen
               of
               the
               whole
               Region
               ,
               educated
               by
               ,
               or
               under
               Mercury
               ,
               and
               whatsoever
               I
               shall
               bind
               ,
               no
               body
               can
               loose
               .
            
             What
             advantage
             can
             be
             taken
             at
             these
             words
             thus
             lying
             (
             &
             not
             restrained
             ,
             by
             either
             antecedents
             ,
             or
             consequents
             )
             toward
             the
             justifying
             or
             approving
             of
             the
             foremention'd
             interpretation
             ,
             or
             acception
             of
             the
             phrase
             ,
             for
             declaring
             ,
             or
             pronouncing
             of
             the
             unlawfulnesse
             of
             a
             thing
             ,
             I
             do
             not
             fully
             discern
             ;
             for
             why
             may
             not
             the
             later
             words
             passe
             for
             an
             interpretation
             of
             the
             former
             ,
             and
             so
             the
             sense
             be
             ,
             that
             she
             being
             
               Queen
               of
               the
               whole
               region
            
             had
             all
             power
             in
             her
             hands
             ,
             to
             do
             ,
             or
             constitute
             (
             not
             onely
             
             what
             lawes
             ,
             but
             )
             what
             punishments
             she
             would
             ,
             and
             then
             ,
             that
             no
             body
             had
             power
             to
             undo
             whatsoever
             she
             thus
             did
             ,
             to
             rescind
             ,
             or
             loose
             ,
             or
             absolve
             what
             she
             so
             bound
             ?
             In
             as
             wide
             a
             sense
             as
             this
             ,
             I
             could
             produce
             many
             places
             in
             Greek
             Authors
             ,
             particularly
             a
             passage
             of
             Proclus
             out
             of
             Plato
             in
             his
             sixth
             
               Discourse
               about
               the
               Eternity
               of
               the
               world
            
             ;
             where
             to
             prove
             the
             world
             cannot
             be
             dissolv'd
             by
             the
             Creator
             of
             it
             ,
             and
             yet
             by
             none
             but
             the
             Creator
             ,
             he
             expresses
             it
             often
             in
             these
             two
             words
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             meaning
             by
             binding
             ,
             the
             composing
             the
             whole
             compages
             of
             the
             world
             ,
             and
             by
             loosing
             the
             destroying
             ,
             or
             ,
             as
             we
             say
             ,
             the
             dissolution
             of
             it
             :
             this
             ,
             I
             confesse
             ,
             is
             nothing
             to
             our
             sense
             of
             the
             words
             ,
             (
             and
             as
             little
             to
             that
             other
             )
             and
             yet
             very
             neer
             as
             much
             as
             the
             place
             now
             cited
             .
             Being
             left
             to
             guesse
             what
             was
             the
             occasion
             of
             producing
             this
             place
             to
             that
             other
             purpose
             ,
             I
             shall
             think
             it
             possible
             that
             it
             was
             occasion'd
             by
             this
             ,
             that
             in
             the
             margent
             Stephanus
             hath
             set
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             in
             stead
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             if
             it
             were
             conceived
             to
             be
             a
             Scholion
             ,
             might
             be
             taken
             to
             be
             a
             testimony
             ,
             that
             binding
             signifies
             making
             of
             lawes
             ,
             as
             far
             as
             that
             Scholiasts
             authority
             would
             reach
             .
             For
             the
             present
             ,
             I
             shall
             suppose
             that
             this
             is
             it
             ,
             because
             I
             cannot
             think
             of
             any
             other
             way
             to
             help
             this
             medium
             to
             inferre
             the
             desired
             conclusion
             in
             any
             degree
             ,
             and
             yet
             make
             no
             question
             but
             there
             was
             some
             :
             But
             then
             ,
             if
             that
             be
             it
             ,
             I
             must
             interpose
             ,
             1.
             
             That
             that
             in
             the
             margent
             is
             not
             a
             Scholion
             ,
             but
             an
             emendation
             ,
             or
             
               various
               lection
            
             ,
             as
             the
             mark
             prefixed
             signifies
             ;
             and
             then
             seeing
             't
             is
             assured
             ,
             that
             
               Diod.
               Sic.
            
             or
             the
             inscription
             it self
             which
             he
             sets
             down
             ,
             had
             not
             both
             these
             readings
             ,
             it
             will
             thence
             follow
             ,
             that
             either
             it
             was
             truly
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             (
             and
             then
             there
             is
             no
             authority
             from
             thence
             for
             any
             signification
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             or
             else
             that
             it
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             then
             there
             is
             no
             appearance
             of
             proof
             ,
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifies
             there
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             and
             this
             is
             sufficient
             to
             the
             matter
             in
             hand
             ,
             which
             part
             soever
             of
             the
             dilemma
             be
             accepted
             .
          
           
             
               
                 Sect.
              
               23
            
             But
             having
             said
             this
             ,
             I
             shall
             superadde
             
               ex
               abundanti
            
             my
             opinion
             of
             the
             importance
             of
             that
             inscription
             ,
             viz.
             that
             Isis
             the
             
               Queen
               of
               that
               region
               ,
               was
               taught
               or
               instructed
               by
               Mercury
            
             in
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               hidden
               philosophy
               ▪
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               dark
               representations
               of
               truth
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               the
               enigmatical
               wisdome
               which
               their
               theologie
               was
               full
               of
               ,
            
             mention'd
             by
             
             k
             Plut.
             de
             Is
             .
             &
             Osir
             .
             
               and
               that
               no
               body
               was
               able
               to
               reveale
               ,
               or
               expound
               her
               riddles
               or
               mysteries
               .
            
             The
             ground
             of
             this
             my
             interpretation
             is
             ,
             an
             inscription
             of
             Isis's
             temple
             mention'd
             by
             Plutarch
             ,
             immediately
             upon
             his
             discourse
             of
             that
             enigmaticall
             theology
             in
             the
             place
             foremention'd
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               The
               temple
               of
               Minerva
               (
               which
               they
               take
               for
               Isis
               )
               in
               Saos
               had
               such
               an
               inscription
            
             (
             not
             literally
             this
             ,
             but
             such
             an
             one
             ,
             or
             to
             this
             purpose
             )
             
               I
               am
               every
               thing
               that
               hath
               been
               ,
               and
               that
               is
               ,
               and
               that
               shall
               be
               ,
               and
               my
               vaile
               (
               or
               what
               I
               shall
               think
               fit
               to
               conceale
               )
               no
               mortall
               hath
               ever
               been
               able
               to
               discover
               .
            
             This
             seems
             to
             be
             a
             paraphrase
             of
             that
             other
             inscription
             in
             Diodorus
             ,
             and
             then
             though
             the
             words
             differ
             (
             which
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             [
             not
             the
             
               very
               same
            
             ,
             but
             
               such
               an
               one
            
             ]
             intimates
             )
             yet
             the
             sense
             of
             the
             one
             seems
             to
             be
             fully
             exprest
             by
             the
             other
             ,
             &
             then
             the
             conclusion
             will
             be
             this
             ,
             that
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             Diodorus
             ,
             signifying
             no
             more
             then
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               to
               reveale
            
             in
             Plutarch
             (
             as
             to
             loose
             a
             riddle
             ,
             a
             secret
             ,
             is
             to
             reveal
             it
             ,
             to
             which
             the
             
               Key
               of
               Knowledge
            
             in
             the
             Scripture
             may
             also
             referre
             ,
             )
             belongs
             not
             at
             all
             to
             the
             matter
             in
             hand
             ,
             or
             declaring
             a
             thing
             
               to
               be
               lawfull
            
             ,
             so
             the
             contrary
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             not
             applyable
             to
             that
             purpose
             of
             forbidding
             ,
             or
             
               declaring
               a
               thing
               to
               be
               forbidden
            
             ▪
             and
             so
             much
             for
             that
             testimony
             also
             .
          
           
             To
             all
             this
             which
             hath
             been
             said
             the
             Reader
             may
             farther
             add
             ,
             
               
                 Sect.
              
               24
            
             that
             
               Suidas
               ,
               Hesychius
            
             ,
             and
             Phavorinus
             have
             no
             other
             notion
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ▪
             then
             that
             of
             
               binding
               in
               bands
            
             ,
             and
             therefore
             render
             it
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             ●nd
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Onely
             in
             Hesychius
             in
             one
             place
             I
             find
             these
             words
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             which
             words
             stand
             in
             need
             of
             some
             emendation
             (
             as
             a
             very
             great
             part
             of
             that
             book
             doth
             )
             &
             may
             be
             thus
             set
             right
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               A
               man
               bound
               by
               law
            
             ,
             i.
             e.
             
               a
               prisoner
            
             ;
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             bound
             ,
             i.
             e.
             
               a
               prisoner
               of
               the
               law
            
             ;
             or
             else
             this
             seems
             to
             be
             the
             designe
             of
             them
             ,
             that
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             used
             in
             a
             sense
             proportionable
             to
             that
             wherein
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             law
             ,
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               a
               band
            
             ,
             as
             indeed
             every
             law
             is
             a
             band
             to
             all
             those
             that
             are
             under
             it
             :
             but
             then
             you
             may
             observe
             ,
             that
             this
             is
             a
             very
             distant
             sense
             of
             the
             word
             from
             that
             which
             was
             cited
             from
             the
             Talmudists
             ,
             (
             where
             the
             thing
             bound
             is
             said
             to
             be
             forbidden
             ,
             )
             for
             here
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifies
             bound
             ,
             or
             commanded
             ,
             and
             so
             this
             (
             beside
             that
             it
             gives
             the
             Church
             a
             power
             from
             Christ
             ,
             of
             commanding
             and
             
             making
             laws
             ,
             to
             which
             in
             any
             probability
             the
             power
             of
             punishing
             would
             be
             consequent
             )
             is
             little
             to
             our
             present
             disquisition
             .
          
           
             
               
                 Sect.
              
               25
            
             I
             cannot
             satisfie
             my self
             ,
             that
             I
             have
             vindicated
             my
             position
             sufficiently
             ,
             unlesse
             unto
             the
             consideration
             of
             the
             former
             objections
             ,
             I
             add
             also
             some
             few
             words
             in
             taking
             notice
             of
             what
             the
             Socinians
             have
             resolved
             to
             this
             matter
             ;
             which
             I
             shall
             transcribe
             out
             of
             
               Volkelius
               ,
               de
               ver
               .
               cel
               .
               l.
            
             6.
             c.
             4.
             
             Where
             having
             exprest
             the
             power
             of
             
               binding
               and
               loosing
            
             ,
             to
             be
             the
             
               power
               ,
               Alios
               quidem
               reatu
               peccatorum
               quodammodo
               constringendi
               ,
               alios
               verò
               ab
               illo
               absolvendi
               ;
               of
               binding
               some
               in
               some
               manner
               under
               the
               guilt
               of
               sins
               ,
               but
               of
               absolving
               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
             .
             But
             this
             by
             the
             way
             .
          
           
             Onely
             having
             so
             pregnant
             an
             opportunity
             ,
             I
             shall
             add
             what
             
               
                 Sect.
              
               28
            
             I
             conceive
             concerning
             the
             
               imposition
               of
               hands
            
             ,
             Heb.
             6.2
             .
             
               joyned
               there
               with
               the
               doctrine
               of
               Baptismes
               .
            
             The
             Apostle
             there
             had
             mention'd
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               discourse
               of
               the
               beginning
               of
               Christ
               ,
            
             i.
             e.
             the
             first
             things
             that
             we
             read
             of
             in
             the
             Gospel
             ;
             and
             he
             refers
             them
             ,
             as
             I
             conceive
             ,
             to
             four
             heads
             ,
             1.
             
             Repentance
             ,
             or
             
               change
               from
               dead
               works
            
             ;
             2.
             
             
               Faith
               on
               God
            
             :
             These
             two
             he
             calls
             the
             
               Doctrine
               of
               Baptismes
            
             ,
             &
             of
             the
             
               Imposition
               of
               hands
            
             ,
             either
             by
             way
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             of
             which
             I
             gave
             you
             l
             examples
             in
             the
             sacred
             stile
             )
             and
             then
             the
             
               Doctrine
               of
               Baptismes
            
             will
             be
             appropriated
             to
             
               Faith
               on
               God
            
             ,
             unto
             which
             men
             are
             baptiz'd
             ,
             and
             the
             doctrine
             of
             
               Imposition
               of
               hands
               to
               repentance
            
             ,
             which
             is
             the
             preparatory
             to
             absolution
             ;
             or
             else
             both
             of
             these
             together
             ,
             
               Faith
               and
               Repentance
            
             ,
             must
             be
             affirmed
             to
             be
             the
             doctrine
             both
             of
             Baptismes
             in
             the
             plural
             ,
             and
             of
             
               Imposition
               of
               hands
            
             too
             ,
             and
             that
             both
             as
             it
             denotes
             confirmation
             ,
             Act.
             15.41
             .
             parallel
             to
             
               Christs
               blessing
            
             (
             of
             those
             which
             had
             been
             baptized
             before
             )
             
               with
               laying
               his
               hands
               on
               them
               ,
            
             and
             absolution
             too
             ,
             parallel
             to
             his
             
               laying
               hands
               on
               the
               sick
            
             ,
             Luke
             4.
             when
             he
             
               healed
               them
            
             ,
             which
             is
             called
             
               loosing
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               from
               a
               band
            
             ,
             Luk.
             13.16
             .
             and
             all
             this
             will
             be
             proper
             :
             for
             both
             the
             
               Baptisme
               of
               John
            
             ,
             and
             of
             Christ
             ,
             required
             of
             them
             that
             came
             to
             it
             ,
             
               Repentance
               and
               Faith
            
             ;
             and
             Confirmation
             being
             but
             a
             kind
             of
             sealing
             ,
             and
             repetition
             of
             the
             Covenant
             ,
             and
             the
             promises
             made
             in
             baptisme
             ,
             (
             without
             water
             ,
             onely
             by
             
               laying
               on
               of
               hands
            
             )
             was
             so
             too
             ;
             and
             Absolution
             ,
             though
             it
             peculiarly
             required
             Repentance
             ,
             yet
             it
             included
             also
             
               Faith
               on
               God
            
             ,
             and
             peculiarly
             that
             branch
             of
             it
             ,
             the
             believing
             
               remission
               of
               sins
            
             upon
             repentance
             .
             Besides
             these
             ,
             there
             follow
             two
             doctrines
             more
             ,
             the
             Resurrection
             ,
             and
             
               Eternal
               judgment
            
             ,
             which
             may
             be
             also
             reduced
             to
             these
             two
             heads
             ,
             
               The
               Resurrection
            
             to
             that
             of
             Faith
             in
             Baptisme
             ,
             of
             which
             it
             was
             a
             peculiar
             part
             ,
             (
             the
             
               trina
               immersio
            
             ,
             the
             
               three
               dippings
            
             ,
             so
             antient
             in
             the
             Church
             ,
             referring
             distinctly
             to
             his
             rising
             the
             third
             day
             ,
             and
             so
             perhaps
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             1
             Cor.
             15.
             
               i.
               e.
            
             in
             S.
             Chrysostomes
             opinion
             ,
             being
             baptized
             into
             the
             Faith
             ,
             or
             belief
             of
             that
             Article
             ,
             intimated
             ,
             or
             briefly
             exprest
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             Dead
             )
             and
             
               Everlasting
               judgment
            
             to
             that
             of
             
               Repentance
               from
               dead
               works
            
             ,
             which
             if
             not
             
               repented
               
               from
            
             ,
             i.
             e.
             forsaken
             ,
             would
             bring
             that
             judgement
             upon
             men
             .
             But
             this
             by
             the
             way
             ,
             and
             a●
             a
             conjecture
             incident
             ,
             and
             agreeable
             to
             the
             former
             .
          
           
             
               
                 Sect.
              
               29
            
             I
             have
             thus
             far
             proceeded
             in
             this
             matter
             for
             the
             removing
             of
             prejudices
             ,
             &
             vindicating
             our
             position
             from
             two
             sorts
             of
             objecters
             ,
             &
             might
             now
             think
             it
             reasonable
             to
             proceed
             to
             a
             third
             view
             ,
             viz.
             of
             Erastus's
             structure
             ,
             and
             all
             that
             he
             hath
             said
             of
             this
             matter
             ;
             but
             this
             would
             require
             so
             intolerable
             a
             length
             ,
             that
             if
             I
             should
             apply
             my self
             to
             it
             ,
             I
             should
             both
             tire
             the
             most
             patient
             Reader
             ,
             and
             leave
             the
             rest
             which
             I
             have
             to
             say
             on
             the
             other
             points
             at
             first
             proposed
             ,
             to
             be
             overwhelmed
             or
             lost
             under
             the
             shade
             of
             so
             vast
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Some
             prudence
             therefore
             there
             will
             be
             need
             of
             for
             the
             compounding
             of
             this
             businesse
             ,
             that
             I
             may
             neither
             too
             much
             despise
             ,
             nor
             too
             largely
             prosecute
             this
             objecter
             :
             And
             the
             most
             convenient
             middle
             betwixt
             these
             two
             extremities
             ,
             I
             suppose
             ,
             will
             be
             ,
             1.
             
             
               To
               bring
               you
               acquainted
               with
               the
               Person
               ,
            
             2.
             
             
               To
               give
               you
               an
               account
               how
               he
               fell
               out
               ,
            
             or
             on
             what
             occasion
             his
             quarrell
             to
             Excommunication
             began
             .
             3.
             
             
               To
               view
               the
               place
               ,
               and
               the
               weapons
               ,
               at
               which
               we
               are
               likely
               to
               meet
               ,
            
             i.
             e.
             to
             follow
             him
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ·
             so
             far
             ,
             till
             we
             see
             directly
             what
             the
             state
             of
             the
             question
             is
             ,
             wherein
             the
             point
             of
             the
             difference
             between
             us
             consists
             ;
             and
             then
             to
             put
             off
             the
             combat
             ,
             till
             the
             spectators
             are
             ready
             to
             call
             for
             it
             ,
             and
             shall
             professe
             themselves
             armed
             with
             patience
             to
             fit
             it
             out
             .
          
           
             
               
                 Sect.
              
               30
            
             For
             the
             first
             of
             these
             ,
             the
             view
             of
             the
             person
             ,
             I
             shall
             say
             no
             more
             ,
             then
             that
             he
             was
             a
             Dr.
             of
             Physick
             in
             Geneva
             ,
             who
             having
             fallen
             on
             an
             age
             when
             novelties
             were
             in
             fashion
             ,
             (
             the
             Bishop
             turn'd
             out
             ,
             and
             a
             Government
             brought
             in
             ,
             which
             within
             few
             years
             before
             was
             acknowledg'd
             so
             new
             ,
             that
             Calvin
             was
             fain
             to
             write
             to
             the
             Protestants
             in
             Helvetia
             ,
             that
             they
             would
             but
             signifie
             their
             approbation
             of
             it
             ,
             and
             could
             not
             obtain
             that
             neither
             ,
             though
             soon
             after
             ,
             it
             undertook
             to
             be
             the
             
               only
               divine
               Modell
            
             in
             the
             world
             since
             Christs
             time
             )
             thought
             it
             not
             unreasonable
             to
             step
             out
             of
             his
             profession
             ,
             and
             offer
             to
             the
             world
             his
             novelty
             too
             ;
             and
             having
             in
             his
             own
             profession
             exprest
             in
             some
             particulars
             ,
             a
             zeale
             ,
             which
             others
             of
             his
             faculty
             will
             affirm
             to
             have
             been
             without
             knowledge
             ,
             (
             as
             when
             he
             speaks
             of
             the
             preparation
             of
             Stibium
             ,
             
             or
             
               crocus
               metallorum
            
             ,
             and
             the
             
               Antinomian
               receits
            
             ,
             he
             resolves
             that
             no
             man
             can
             
               salvâ
               conscientiâ
               ,
               with
               a
               safe
               Conscience
            
             administer
             them
             ,
             which
             yet
             every
             Physitian
             knows
             now
             by
             daily
             experience
             to
             be
             very
             useful
             and
             safe
             )
             it
             will
             not
             be
             matter
             of
             wonder
             ,
             if
             he
             committed
             the
             like
             mistake
             in
             the
             businesse
             of
             Excommunication
             (
             a
             medicine
             more
             out
             of
             the
             proper
             rode
             of
             his
             studies
             )
             and
             conceived
             that
             poysonous
             noxious
             recipe
             in
             the
             Church
             ,
             (
             judging
             ,
             it
             seems
             ,
             at
             a
             first
             view
             ,
             that
             they
             which
             were
             most
             wicked
             needed
             rather
             to
             be
             invited
             to
             the
             Church
             ,
             then
             driven
             from
             it
             )
             which
             the
             experience
             of
             all
             Christian
             Churches
             ,
             and
             the
             advice
             of
             Christ
             himselfe
             ,
             as
             a
             Physitian
             of
             Souls
             ,
             have
             concluded
             to
             be
             very
             harmlesse
             and
             medicinal
             .
             I
             shall
             say
             no
             more
             of
             his
             person
             ,
             but
             that
             he
             doth
             not
             seem
             by
             his
             book
             to
             have
             considered
             much
             of
             Divinity
             ,
             save
             only
             of
             this
             one
             head
             ,
             and
             in
             order
             to
             that
             present
             controversie
             .
             And
             then
             though
             I
             should
             not
             make
             an
             objection
             against
             an
             Author
             ,
             that
             his
             book
             and
             he
             were
             of
             divers
             Professions
             ,
             and
             faculties
             ,
             because
             he
             that
             is
             not
             a
             Divine
             by
             profession
             ,
             may
             yet
             ,
             if
             he
             have
             no
             calling
             ,
             have
             spent
             his
             whole
             time
             on
             Divinity
             ,
             and
             if
             he
             have
             undertaken
             another
             profession
             ,
             may
             yet
             neglect
             that
             ,
             that
             he
             may
             spend
             his
             time
             in
             this
             nobler
             faculty
             ,
             or
             may
             have
             those
             excellent
             abilities
             ,
             that
             he
             may
             attain
             to
             as
             great
             an
             height
             in
             two
             faculties
             ,
             as
             others
             of
             meaner
             parts
             may
             do
             in
             one
             ,
             yet
             ,
             if
             it
             appear
             by
             any
             sure
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             that
             that
             Physitian
             which
             writes
             in
             Divinity
             ,
             hath
             studied
             little
             more
             Divinity
             then
             at
             that
             time
             a
             few
             moneths
             could
             help
             him
             to
             ,
             and
             thinks
             this
             provision
             sufficient
             to
             furnish
             him
             ,
             to
             write
             contrary
             to
             the
             whole
             judgement
             of
             the
             Church
             before
             him
             ,
             I
             may
             as
             safely
             commend
             a
             Divine
             ,
             that
             when
             he
             is
             sick
             first
             of
             a
             disease
             ,
             then
             ,
             through
             impatience
             of
             his
             Physitian
             ,
             shall
             by
             looking
             over
             some
             Physick-hooks
             take
             confidence
             to
             control
             his
             Physitian
             ,
             and
             that
             he
             may
             do
             so
             the
             more
             authoritatively
             ,
             cast
             off
             all
             the
             antient
             Masters
             of
             that
             faculty
             before
             him
             ,
             or
             affirm
             that
             in
             them
             he
             finds
             nothing
             contrary
             to
             his
             opinion
             ,
             when
             they
             that
             have
             read
             them
             all
             ,
             know
             there
             is
             nothing
             more
             contrary
             .
             This
             I
             have
             said
             ,
             because
             this
             Doctor
             makes
             his
             complaint
             of
             the
             opposition
             ,
             and
             contempt
             ,
             
             and
             affronts
             put
             upon
             him
             by
             those
             friends
             ,
             to
             whom
             before
             the
             setting
             out
             he
             had
             communicated
             his
             book
             ,
             objecting
             ,
             saith
             he
             ,
             nothing
             
             against
             him
             ,
             but
             that
             he
             was
             besides
             his
             calling
             ,
             which
             therefore
             with
             him
             ,
             I
             confesse
             ,
             to
             be
             an
             unsufficient
             argument
             against
             his
             book
             ,
             if
             it
             have
             no
             other
             to
             joyn
             with
             it
             ;
             and
             I
             rather
             conceive
             ,
             that
             it
             was
             a
             civility
             in
             his
             friends
             which
             used
             it
             ,
             then
             an
             entire
             and
             sole
             objection
             ,
             designed
             by
             them
             as
             a
             means
             to
             take
             him
             off
             from
             a
             confidence
             that
             he
             had
             done
             well
             (
             by
             telling
             him
             ,
             he
             was
             no
             competent
             judge
             whether
             he
             had
             or
             no
             ,
             and
             advising
             him
             ,
             that
             being
             a
             stanger
             in
             that
             faculty
             ,
             he
             should
             not
             depend
             too
             much
             upon
             his
             own
             judgement
             )
             rather
             then
             an
             acknowledgement
             ,
             that
             they
             had
             nothing
             else
             to
             object
             to
             him
             .
             And
             if
             civilities
             be
             apt
             to
             be
             thus
             mistaken
             ,
             the
             truth
             is
             ,
             a
             little
             plain
             dealing
             were
             a
             more
             friendly
             office
             .
             I
             shall
             therefore
             have
             no
             necessity
             of
             replying
             to
             his
             answers
             to
             those
             friends
             :
             That
             [
             
               Scrutamini
               Scripturas
            
             ]
             and
             [
             
               Probate
               spiritualia
               ]
               [
               Search
               the
               Scriptures
            
             ]
             and
             [
             
               Try
               the
               things
               that
               are
               spiritual
            
             ]
             were
             a
             sufficient
             comminssion
             to
             him
             for
             that
             attempt
             ,
             especially
             if
             't
             were
             true
             which
             he
             addes
             ,
             m
             
               that
               if
               he
               had
               had
               a
               stipend
               to
               read
               Divinity
               ,
               this
               fact
               of
               his
               would
               then
               have
               nothing
               in
               it
               ,
               in
               their
               opinion
               aliene
               from
               his
               office
               or
               duty
               .
            
             Where
             yet
             ,
             I
             suppose
             ,
             the
             office
             might
             be
             distinguisht
             from
             the
             stipend
             ;
             and
             though
             the
             money
             be
             not
             apt
             to
             inspire
             ,
             as
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             grace
             ,
             yet
             sure
             the
             mun●s
             ,
             or
             calling
             to
             the
             office
             may
             go
             for
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             which
             we
             may
             hope
             for
             the
             annexion
             of
             Gods
             blessing
             ,
             more
             then
             to
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             (
             the
             
               meddling
               in
               faculties
               ,
               or
               studies
               that
               belong
               not
               to
               us
               ,
            
             )
             we
             have
             any
             promise
             to
             authorize
             us
             to
             expect
             .
          
           
             
               
                 Sect.
              
               31
            
             2.
             
             For
             the
             
               occasion
               of
               his
               quarrel
               against
               Excommunication
               ,
            
             I
             shall
             give
             you
             no
             other
             account
             ,
             then
             what
             from
             himself
             I
             have
             received
             (
             who
             ,
             I
             suppose
             ,
             was
             able
             to
             speak
             the
             bottom
             of
             the
             truth
             ,
             and
             nothing
             else
             )
             and
             while
             I
             do
             so
             ,
             shall
             desire
             the
             Reader
             to
             observe
             ,
             how
             certain
             it
             is
             ,
             that
             the
             fabrick
             of
             the
             Church
             of
             England
             ,
             I
             mean
             the
             antient
             structure
             ,
             as
             it
             stands
             by
             Law
             ,
             and
             the
             doctrines
             thereof
             ,
             would
             never
             have
             provoked
             him
             to
             this
             enmity
             ,
             if
             he
             had
             lived
             here
             under
             the
             best
             ,
             or
             perhaps
             worst
             daies
             of
             our
             Episcopacy
             ;
             and
             then
             as
             his
             Hippocrates
             in
             his
             excellent
             tract
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             will
             tell
             us
             of
             a
             mighty
             influence
             ,
             that
             the
             place
             ,
             the
             air
             ,
             or
             some
             such
             accidentall
             circumstance
             may
             have
             upon
             the
             bodies
             first
             ,
             and
             through
             them
             ,
             the
             minds
             of
             men
             ,
             so
             will
             the
             Read●r
             find
             ,
             that
             his
             having
             chang'd
             
             the
             air
             ,
             had
             been
             excellent
             effectuall
             Physick
             for
             him
             ,
             and
             in
             all
             probability
             ,
             might
             have
             made
             a
             shift
             to
             have
             changed
             his
             opions
             also
             .
          
           
             The
             first
             thing
             ,
             which
             ,
             saith
             he
             ,
             cast
             him
             on
             those
             considerations
             
               
                 Sect.
              
               32
            
             against
             Excommunication
             ,
             was
             the
             unseasonablenesse
             of
             the
             time
             for
             the
             administring
             of
             such
             
               purging
               Physick
               .
               There
               was
               then
            
             saith
             he
             ,
             
               a
               great
               paucity
               of
               Protestant
               Professors
               ,
               and
               the
               number
               of
               Papists
               extremely
               overtopt
               them
               in
               those
               parts
               ;
               and
               of
               the
               Protestants
               scarce
               the
               thirtieth
               part
               understood
               ,
               and
               approved
               the
               doctrine
            
             ;
             and
             therefore
             it
             must
             be
             ,
             in
             his
             opinion
             ,
             a
             strange
             improper
             season
             for
             the
             setting
             up
             this
             course
             of
             severe
             ruggid
             discipline
             ,
             which
             would
             
               exclude
               from
               the
               Sacrament
               so
               many
               of
               the
               few
               Protestants
               ,
            
             that
             it
             would
             both
             unpeople
             their
             assemblies
             ,
             and
             necessarily
             cause
             
               a
               dangerous
               scissure
               in
               the
               multitude
               .
            
          
           
             The
             second
             thing
             was
             his
             having
             observ'd
             
               the
               unfitnesse
               of
               the
               
                 
                   Sect.
                
                 33
              
               persons
               ,
               that
               were
               imploy'd
               and
               presided
               in
               this
               matter
            
             (
             their
             Ministers
             and
             Lay-Elders
             )
             fit
             ,
             saith
             he
             ,
             
               neither
               for
               age
               ,
               nor
               experience
               ,
               nor
               wit
               ,
               nor
               judgement
               ,
               nor
               manners
               ,
               nor
               authority
               ,
            
             to
             be
             esteem'd
             
               able
               to
               sustain
               so
               great
               an
               office
               with
               dignity
               .
            
          
           
             The
             third
             thing
             (
             and
             that
             which
             advanced
             him
             in
             his
             conceit
             
               
                 Sect.
              
               34
            
             that
             he
             had
             faln
             upon
             the
             right
             sense
             of
             the
             Scriptures
             produced
             and
             pleaded
             for
             this
             discipline
             )
             was
             ,
             the
             consideration
             of
             the
             
               state
               of
               the
               Commonwealth
               and
               Church
               among
               the
               Jews
               ,
               God
               having
               said
               ,
            
             Deut.
             4.
             
               that
               that
               people
               had
               Laws
               and
               Statutes
               so
               just
               and
               wise
               ,
               that
               the
               institutions
               of
               no
               Nations
               ,
               the
               sanctions
               of
               no
               Commonwealth
               ,
               no
               Ordinances
               ,
               though
               never
               so
               wisely
               thought
               on
               ,
               could
               compare
               with
               them
               ,
            
             and
             therefore
             that
             that
             Church
             must
             needs
             be
             best
             ,
             and
             most
             wisely
             disposed
             ,
             which
             came
             nearest
             to
             the
             Jewish
             form
             .
             A
             consideration
             indeed
             ,
             that
             it
             seems
             ,
             was
             of
             great
             weight
             with
             him
             ,
             not
             observing
             that
             that
             comparison
             in
             Deut.
             was
             made
             only
             betwixt
             the
             Jewish
             ,
             and
             other
             heathen
             nations
             of
             the
             world
             at
             that
             time
             ,
             and
             only
             in
             relation
             to
             their
             present
             state
             ,
             and
             not
             to
             the
             prejudice
             of
             Christs
             institutions
             after
             ,
             when
             that
             nation
             and
             religion
             was
             destroyed
             ;
             and
             that
             if
             that
             argument
             were
             of
             weight
             ,
             (
             besides
             that
             he
             must
             be
             bound
             to
             prove
             his
             Modell
             out
             of
             the
             Mosaicall
             Law
             )
             he
             must
             be
             obliged
             also
             to
             bring
             back
             all
             the
             
               Sacrifices
               ,
               Passeover
               ,
               Circumcision
               ,
               Ceremonies
            
             of
             the
             Jews
             into
             the
             
               Christian
               Church
            
             ,
             and
             turn
             both
             the
             
               Lords
               Day
            
             ,
             the
             Sacraments
             ,
             
             and
             the
             very
             
               Religion
               of
               Christ
            
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             
               Law
               of
               Faith
            
             ,
             out
             of
             it
             .
          
           
             The
             fourth
             thing
             ,
             saith
             he
             ,
             and
             that
             which
             set
             him
             on
             writing
             was
             ,
             an
             accident
             that
             he
             then
             observed
             ,
             
               An
               English
               man
               which
               at
               that
               time
               had
               quitted
               this
               Kingdome
               on
               the
               dislike
               of
               Ceremonies
               ,
               and
               came
               to
               Geneva
               ,
               and
               proposed
               his
               Thesis
               there
            
             de
             adiaphoris
             &
             vestibus
             ,
             
               of
               things
               indifferent
               ,
               and
               of
               vestments
            
             ;
             particularly
             ,
             
               the
               Surplice
            
             ,
             &c.
             
               he
               was
            
             ,
             saith
             he
             ,
             
               not
               permitted
               to
               maintain
               them
               publickly
               ,
            
             ne
             Anglos
             offenderent
             ,
             
               that
               they
               might
               not
               offend
               the
               English
               ;
               This
               man
               therefore
               changing
               his
               purpose
               ,
               chose
               a
               new
               Thesis
               ,
               In
               quavis
               rectè
               institutâ
               Ecclesiâ
               hanc
               servari
               procurationem
               ,
               in
               quâ
               ministri
               c●m
               suo
               delecto
               ad
               eam
               rem
               Presbyterio
               jus
               teneant
               quosvis
               peccantes
               etiam
               Principes
               excommunicandi
               :
               That
               in
               every
               well
               o
               der'd
               Church
               this
               government
               was
               to
               be
               observed
               ,
               in
               which
               the
               Ministers
               with
               their
               Elderships
               chosen
               to
               that
               purpose
               should
               have
               power
               of
               Excommunicating
               all
               offenders
               ,
               even
               Princes
               themselves
               :
            
             and
             this
             Thesis
             ,
             saith
             he
             ,
             
               he
               was
               permitted
               to
               maintain
            
             .
             I
             hope
             ,
             he
             did
             not
             beleeve
             ,
             that
             the
             English
             would
             be
             better
             pleased
             ,
             or
             lesse
             offended
             with
             it
             ,
             then
             with
             that
             other
             about
             Surplices
             ,
             but
             only
             that
             '
             twat
             a
             doctrine
             ,
             wherein
             that
             Common-wealth
             of
             Geneva
             was
             more
             concern'd
             ,
             and
             so
             did
             not
             so
             much
             consider
             how
             the
             English
             might
             take
             it
             from
             them
             ,
             as
             in
             the
             other
             ,
             where
             they
             were
             lesse
             interessed
             ,
             they
             had
             leasure
             to
             do
             .
             That
             the
             doctrine
             of
             the
             Anglican
             Church
             ,
             and
             constant
             practise
             of
             it
             ,
             is
             utterly
             abhorrent
             from
             this
             dangerous
             
               sacrilegious
               excesse
            
             ,
             I
             shall
             not
             be
             so
             wary
             or
             humble
             ,
             as
             to
             think
             it
             necessary
             to
             demonstrate
             ,
             but
             confesse
             that
             he
             which
             saw
             that
             doctrine
             so
             confidently
             ,
             and
             so
             early
             avow'd
             by
             the
             Disciplinarians
             ,
             had
             a
             great
             temptation
             to
             write
             against
             their
             Excommunication
             ,
             though
             no
             ground
             of
             assurance
             ,
             that
             all
             which
             he
             should
             say
             against
             that
             subject
             ,
             would
             therefore
             prove
             true
             ,
             because
             that
             one
             doctrine
             of
             those
             which
             asserted
             it
             was
             so
             far
             from
             being
             such
             .
             Mr
             Hooker
             hath
             given
             a
             very
             good
             judgement
             of
             his
             enterprise
             ;
             that
             Beza
             and
             he
             divided
             the
             truth
             betwixt
             them
             ,
             neither
             of
             them
             saying
             all
             truth
             ,
             nor
             all
             falshood
             ,
             each
             of
             them
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             disguising
             ,
             and
             allaying
             ,
             and
             drowning
             a
             little
             of
             wholesome
             doctrine
             ,
             with
             a
             great
             deal
             of
             the
             contrary
             .
             And
             let
             me
             say
             ,
             to
             conclude
             this
             point
             ,
             that
             both
             in
             the
             taking
             up
             his
             opinion
             ,
             and
             in
             maintaining
             
             it
             ,
             Erastus
             hath
             more
             to
             impute
             to
             Beza's
             and
             the
             Genevan's
             errors
             ,
             and
             innovations
             ,
             and
             excesses
             and
             extravagances
             (
             which
             upon
             inquiry
             into
             the
             antient
             Church
             records
             ,
             he
             truly
             saith
             ,
             he
             could
             not
             find
             avowed
             ,
             or
             authorized
             )
             then
             to
             his
             own
             grounds
             ,
             or
             arguments
             against
             Excommunication
             .
          
           
             The
             last
             motive
             ,
             which
             ,
             he
             confesses
             ,
             perfected
             the
             work
             ,
             and
             
               
                 Sect.
              
               35
            
             put
             him
             upon
             the
             Presse
             ,
             was
             the
             contempts
             and
             affronts
             of
             his
             friends
             ,
             
               i.
               e.
            
             in
             effect
             ,
             the
             opinions
             and
             good
             advises
             of
             all
             men
             that
             saw
             his
             Theses
             ,
             and
             could
             by
             no
             means
             like
             them
             :
             but
             this
             hath
             been
             occasionally
             mentioned
             already
             ,
             and
             only
             gives
             the
             Reader
             occasion
             to
             admire
             ,
             and
             bewail
             the
             infelicity
             of
             passionate
             men
             ,
             who
             cannot
             receive
             any
             benefit
             by
             their
             friends
             ,
             are
             in
             the
             unluckiest
             condition
             of
             all
             men
             living
             ,
             (
             beyond
             which
             no
             enemy
             can
             wish
             them
             a
             greater
             curse
             )
             sure
             to
             be
             the
             worse
             for
             that
             ,
             which
             God
             meant
             us
             for
             the
             most
             inestimable
             blessing
             ,
             I
             mean
             th●
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             their
             
               telling
               us
               truth
            
             ,
             and
             (
             out
             of
             desire
             of
             
               doing
               us
               good
            
             )
             admonishing
             us
             of
             our
             miscarriages
             ;
             which
             he
             that
             cannot
             make
             any
             other
             use
             of
             ,
             then
             to
             interpret
             those
             hugest
             obligations
             for
             affronts
             ,
             those
             friendships
             for
             rudenesses
             ,
             and
             therefore
             resolves
             to
             publish
             his
             conceits
             ,
             because
             all
             his
             friends
             to
             whom
             he
             communicates
             them
             ,
             advise
             him
             by
             all
             means
             to
             suppresse
             them
             ,
             may
             well
             be
             allowed
             to
             write
             a
             volume
             against
             all
             kind
             of
             Excommunication
             ,
             being
             already
             ,
             it
             appears
             ,
             so
             far
             from
             being
             able
             to
             bear
             such
             strong
             Physick
             ,
             that
             the
             most
             private
             prudent
             ,
             
               first
               ,
               or
               second
               admonition
            
             of
             single
             persons
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             joynt
             act
             of
             a
             
               College
               of
               friends
               and
               Physitians
            
             do
             but
             make
             him
             more
             incurable
             .
          
           
             I
             come
             now
             to
             my
             third
             undertaking
             ,
             
               i.
               e.
            
             to
             view
             his
             
               Theses
               
                 
                   Sect.
                
                 36
              
               of
               Excommunication
            
             ,
             and
             follow
             him
             step
             by
             step
             ,
             till
             we
             have
             sprang
             the
             point
             of
             the
             difficulty
             between
             us
             ;
             and
             ,
             I
             think
             ,
             that
             part
             of
             the
             progresse
             will
             sufficiently
             discover
             the
             weaknesse
             of
             his
             fabrick
             ;
             at
             least
             how
             little
             appearance
             of
             advantage
             he
             hath
             against
             us
             ,
             that
             are
             not
             for
             the
             Geneva-Presbytery
             ,
             how
             well
             soever
             
               ad
               homines
            
             he
             may
             be
             thought
             to
             have
             disputed
             .
          
           
             His
             n
             
               first
               Thesis
            
             layes
             the
             ground
             of
             his
             discourse
             ,
             and
             of
             his
             
               
                 Sect.
              
               37
            
             mistake
             .
             The
             word
             [
             Excommunication
             ]
             he
             will
             have
             taken
             from
             
             1
             Cor.
             10.
             which
             is
             false
             ,
             and
             not
             endeavored
             to
             be
             proved
             ,
             and
             upon
             the
             back
             of
             that
             errour
             ,
             another
             falsity
             ,
             viz.
             that
             Communion
             is
             there
             call'd
             
               Corpus
               Christi
               ,
               The
               body
               of
               Christ
            
             ;
             all
             that
             is
             there
             said
             toward
             that
             matter
             ,
             is
             ,
             that
             the
             wine
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               The
               Communication
            
             (
             not
             
               Communion
               )
               of
               the
               bloud
               of
               Christ
               ,
            
             the
             bestowing
             his
             bloud
             upon
             us
             ,
             a
             means
             or
             a
             pledge
             of
             making
             us
             partakers
             of
             that
             rich
             mercy
             ,
             
               that
               bloud
            
             that
             was
             shed
             for
             us
             .
             That
             that
             is
             the
             right
             rendring
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             is
             undertaken
             in
             another
             discourse
             upon
             the
             Sacrament
             ,
             and
             needs
             no
             further
             to
             be
             repeated
             here
             ,
             the
             notion
             of
             the
             word
             Excommunication
             being
             most
             clear
             and
             uncontroverted
             ,
             that
             it
             is
             the
             sequestring
             of
             an
             offender
             from
             the
             o
             
               Communion
               ,
               i.
               e.
            
             the
             visible
             Society
             of
             Christians
             ,
             without
             ever
             thinking
             to
             cut
             him
             off
             ,
             but
             on
             the
             contrary
             desiring
             to
             engraffe
             him
             the
             more
             firmly
             into
             the
             invisible
             ,
             and
             then
             also
             again
             into
             the
             Church
             ,
             the
             visible
             (
             but
             mystical
             )
             
               body
               of
               Christ
            
             .
             And
             therefore
             ,
          
           
             
               
                 Sect.
              
               38
            
             For
             the
             distinction
             of
             that
             Communion
             in
             the
             p
             second
             Thesis
             ,
             into
             internall
             and
             
               externall
               ,
               visible
            
             and
             invisible
             ,
             we
             say
             that
             one
             onely
             member
             of
             the
             distinction
             belongs
             to
             the
             point
             in
             hand
             according
             to
             our
             stating
             of
             it
             .
             (
             And
             if
             the
             adversary
             of
             Geneva
             did
             presse
             the
             other
             ,
             we
             do
             not
             defend
             him
             in
             it
             )
             viz.
             the
             externall
             and
             visible
             Society
             of
             Beleevers
             or
             
               Christian
               Professors
            
             ,
             from
             which
             onely
             we
             affirm
             any
             man
             to
             be
             cut
             off
             by
             the
             act
             of
             Excommunication
             ;
             and
             if
             he
             that
             is
             so
             cut
             off
             from
             that
             ,
             be
             also
             finally
             cut
             off
             from
             the
             other
             ,
             this
             is
             but
             accidentall
             ,
             and
             very
             extrinsecall
             to
             that
             act
             ,
             and
             distant
             from
             the
             design
             and
             end
             of
             it
             ,
             being
             the
             effect
             onely
             of
             his
             sin
             ,
             which
             ,
             before
             he
             was
             excommunicated
             for
             it
             ,
             is
             supposed
             to
             have
             concluded
             him
             under
             the
             wrath
             of
             God
             and
             of
             his
             Contumacy
             ,
             which
             will
             not
             permit
             this
             most
             fatherly
             punishment
             of
             the
             Church
             to
             work
             any
             good
             upon
             him
             ;
             to
             which
             though
             it
             be
             consequent
             indeed
             ,
             that
             this
             censure
             obtaining
             not
             the
             desired
             effect
             ,
             shall
             tend
             to
             his
             greater
             condemnation
             ,
             yet
             will
             this
             consequent
             no
             more
             be
             chargeable
             on
             that
             censure
             ,
             then
             on
             any
             other
             the
             methods
             of
             mercy
             or
             chastisement
             ,
             by
             God
             used
             on
             purpose
             for
             his
             Reformation
             .
          
           
           
             In
             q
             the
             third
             Thesis
             it
             is
             by
             us
             acknowledged
             true
             ,
             
               that
               internall
               
                 
                   Sect.
                
                 39
              
               and
               externall
               society
            
             go
             not
             
               alwayes
               together
            
             ;
             and
             the
             consequents
             which
             Erastus
             builds
             on
             that
             ,
             are
             true
             ,
             and
             acknowledged
             
               in
               an
               unjust
               Excommunication
            
             ,
             but
             these
             belong
             nothing
             at
             all
             to
             a
             just
             ,
             nor
             consequently
             infer
             any
             thing
             against
             the
             institution
             ,
             which
             giving
             rules
             that
             it
             may
             ,
             and
             commands
             that
             it
             should
             be
             alwaies
             exercised
             justly
             ,
             may
             be
             permitted
             to
             suppose
             it
             is
             so
             ;
             or
             if
             by
             error
             or
             miscarriage
             it
             be
             not
             ,
             it
             doth
             not
             exclude
             him
             from
             that
             inward
             Communion
             ,
             that
             was
             not
             before
             excluded
             ,
             (
             supposing
             that
             he
             behave
             himself
             meekly
             and
             Christianly
             under
             that
             unjust
             censure
             )
             and
             if
             there
             be
             (
             as
             indeed
             there
             is
             )
             great
             difficulty
             to
             judge
             ,
             whether
             the
             person
             thus
             to
             be
             excommunicated
             ,
             be
             first
             excluded
             from
             the
             inward
             communion
             or
             no
             ,
             yet
             will
             not
             this
             conclude
             the
             censures
             unlawfull
             ,
             because
             if
             he
             be
             not
             quite
             out
             before
             ,
             this
             puts
             him
             not
             out
             (
             nor
             is
             occasion
             of
             doing
             so
             ,
             any
             more
             then
             chastisement
             from
             God
             ,
             which
             may
             possibly
             work
             impatience
             and
             blasphemy
             in
             the
             person
             ,
             but
             is
             not
             of
             necessity
             ,
             or
             in
             any
             propriety
             of
             causation
             to
             do
             so
             )
             but
             rather
             is
             a
             means
             of
             keeping
             him
             in
             ,
             of
             setting
             him
             upon
             his
             guard
             ,
             of
             awaking
             or
             rescuing
             him
             from
             the
             danger
             of
             falling
             out
             of
             it
             ,
             (
             and
             then
             
               abundans
               cautela
               non
               nocet
            
             ,
             he
             that
             is
             awake
             already
             will
             be
             never
             the
             worse
             for
             calling
             )
             and
             withall
             of
             exercising
             some
             Christian
             virtues
             in
             him
             ,
             which
             might
             possibly
             lye
             uselesse
             by
             him
             ,
             if
             they
             were
             not
             thus
             imploy'd
             ,
             and
             call'd
             out
             to
             practise
             .
          
           
             To
             the
             r
             fourth
             Thesis
             we
             say
             ,
             that
             No
             man
             thinks
             ,
             or
             according
             
               
                 Sect.
              
               40
            
             to
             our
             principles
             ,
             hath
             any
             need
             to
             think
             ,
             that
             any
             but
             God
             can
             joyn
             any
             to
             that
             internal
             Communion
             of
             Christ
             and
             the
             faithful
             ,
             
               i.
               e.
            
             beget
             faith
             in
             any
             (
             nor
             consequently
             cut
             off
             any
             from
             it
             )
             unlesse
             ministerially
             ,
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               workers
               under
            
             ,
             and
             
               with
               Christ
            
             ,
             and
             so
             only
             by
             power
             d●rived
             from
             him
             ,
             we
             pretend
             to
             do
             what
             in
             the
             censures
             is
             done
             toward
             it
             .
          
           
           
             
               
                 Sect.
              
               41
            
             To
             ſ
             the
             fifth
             Thesis
             ,
             we
             answer
             that
             there
             is
             a
             mistake
             ,
             for
             we
             are
             made
             
               consortes
               externae
               &
               visibilis
               Ecclesiae
               ,
               Partakers
               of
               the
               external
               and
               visible
               Church
               ,
            
             not
             onely
             by
             those
             three
             as
             they
             are
             the
             acts
             of
             the
             man
             who
             is
             so
             partaker
             ,
             but
             to
             those
             three
             must
             be
             added
             a
             second
             notion
             of
             the
             third
             of
             these
             ,
             which
             seems
             not
             here
             to
             be
             taken
             notice
             of
             ,
             (
             though
             also
             the
             words
             are
             so
             set
             ,
             that
             't
             is
             not
             excluded
             )
             and
             that
             is
             the
             act
             of
             the
             Church
             ,
             first
             according
             to
             Christ's
             commission
             to
             the
             Apostles
             ,
             in
             receiving
             them
             into
             the
             Church
             by
             Baptisme
             ,
             and
             when
             for
             lapses
             and
             returns
             into
             sin
             they
             are
             excommunicate
             ,
             restoring
             them
             by
             absolution
             ,
             and
             at
             all
             fit
             times
             allowing
             them
             the
             Sacrament
             of
             the
             
               Lords
               Supper
            
             ,
             in
             charity
             supposing
             them
             (
             as
             long
             as
             they
             are
             in
             the
             Church
             )
             such
             members
             as
             ought
             not
             to
             be
             denied
             that
             priviledge
             ,
             and
             if
             they
             be
             not
             unworthy
             ,
             effectually
             sealing
             to
             them
             the
             benefits
             of
             Christianity
             .
             From
             whence
             't
             is
             clear
             that
             such
             the
             
               usurpatio
               Sacramentorum
            
             may
             be
             ,
             (
             viz.
             if
             he
             receive
             the
             
               Sacrament
               of
               the
               Lords
               Supper
            
             that
             is
             v
             not
             baptized
             ,
             or
             that
             is
             justly
             excommunicate
             )
             that
             't
             will
             be
             perfectly
             an
             usurpation
             ,
             and
             not
             sufficient
             to
             give
             him
             right
             to
             be
             reckon'd
             
               inter
               membra
               externi
               fidelium
               coetus
               ,
               among
               the
               members
               of
               a
               visible
               Church
               .
            
          
           
             
               
                 Sect.
              
               42
            
             Th.
             6.
             
             u
             In
             the
             first
             part
             there
             is
             need
             of
             a
             distinction
             :
             for
             the
             
               Confession
               of
               Faith
               ,
               and
               approbation
               of
               Christian
               Doctrine
            
             may
             be
             1.
             
             Either
             Cordial
             ,
             or
             Hypocritical
             .
             2.
             
             Either
             Private
             or
             Publike
             .
             If
             it
             be
             Cordial
             ,
             then
             1.
             it
             makes
             me
             partaker
             of
             the
             
               inward
               Communion
            
             with
             Christ
             and
             his
             members
             ,
             and
             supposes
             a
             man
             to
             be
             in
             that
             state
             ,
             in
             which
             he
             that
             is
             ,
             ought
             not
             to
             be
             Excommunicate
             ,
             and
             so
             't
             is
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             it
             
               belongs
               not
               to
               this
               matter
            
             .
             If
             it
             be
             Hypocritical
             (
             as
             it
             will
             appear
             ,
             if
             he
             that
             acknowledges
             Christ
             ,
             &
             approves
             his
             doctrine
             with
             his
             mouth
             ,
             denies
             it
             with
             his
             actions
             )
             then
             is
             it
             fit
             to
             bring
             the
             censure
             upon
             him
             ,
             which
             he
             most
             hates
             and
             fears
             ,
             to
             cast
             him
             out
             of
             
             the
             Church
             ,
             which
             is
             onely
             his
             disguise
             and
             vizard
             ,
             or
             turn
             him
             out
             of
             that
             hypocriticall
             confession
             of
             Christ
             ,
             to
             display
             and
             lay
             open
             his
             hypocrisie
             ,
             that
             he
             may
             be
             asham'd
             ,
             and
             think
             good
             to
             reform
             ,
             and
             to
             that
             end
             ,
             to
             deny
             him
             the
             publick
             hearing
             of
             the
             Word
             ,
             which
             it
             seems
             hath
             wrought
             so
             little
             good
             upon
             him
             ,
             and
             to
             assure
             him
             that
             he
             shall
             not
             be
             accounted
             a
             Christian
             ,
             unlesse
             his
             actions
             accord
             with
             his
             profession
             ;
             All
             which
             you
             may
             mark
             is
             so
             far
             from
             deterring
             him
             from
             the
             cordiall
             Profession
             ,
             that
             't
             is
             the
             most
             probable
             means
             to
             invite
             him
             to
             it
             .
             So
             again
             for
             private
             
               confession
               and
               approbation
            
             ,
             (
             which
             belongs
             more
             to
             the
             
               internall
               communion
            
             again
             ,
             then
             to
             the
             externall
             )
             we
             drive
             no
             man
             from
             that
             by
             Excommunicatio●
             ▪
             but
             onely
             from
             publick
             performance
             of
             it
             in
             the
             Congregation
             (
             under
             which
             ,
             and
             which
             only
             ,
             
               the
               publick
               hearing
            
             of
             the
             Word
             read
             or
             preach'd
             is
             contained
             .
             )
             And
             by
             so
             doing
             we
             separate
             him
             from
             that
             visible
             Church
             on
             that
             charitable
             one
             purpose
             ,
             that
             he
             may
             see
             how
             he
             hath
             abused
             that
             benefit
             ,
             and
             timely
             learn
             to
             make
             better
             use
             of
             it
             ,
             though
             again
             we
             do
             not
             invite
             him
             to
             that
             bare
             empty
             oral
             publick
             or
             private
             confession
             ,
             or
             that
             oral
             approbation
             ,
             which
             his
             hands
             ,
             
               i.
               e.
            
             his
             actions
             confute
             ,
             or
             that
             
               unprofitable
               hearing
            
             ,
             which
             will
             onely
             heap
             judgement
             on
             him
             ;
             yet
             on
             the
             other
             side
             are
             f●r
             from
             deterring
             him
             from
             the
             real
             publick
             confession
             ,
             &c.
             but
             by
             thus
             dealing
             with
             him
             we
             shew
             him
             the
             necessity
             of
             it
             ,
             and
             so
             by
             beating
             him
             out
             of
             his
             false
             holds
             ,
             which
             will
             do
             him
             no
             good
             ,
             drive
             (
             which
             is
             more
             then
             inviting
             )
             him
             to
             the
             true
             refuge
             or
             Sanctuary
             ,
             
               the
               reall
               confession
            
             ,
             the
             effectuall
             approbation
             ,
             &
             profitable
             hearing
             .
             To
             which
             head
             I
             must
             add
             ,
             that
             I
             much
             wonder
             why
             all
             this
             while
             in
             the
             number
             of
             the
             constitutives
             of
             
               external
               communion
            
             ,
             publick
             prayer
             is
             not
             mentioned
             (
             not
             so
             much
             as
             reductively
             ,
             as
             here
             
               hearing
               of
               the
               Word
            
             is
             :
             )
             This
             ought
             to
             have
             been
             added
             ,
             and
             then
             I
             shall
             add
             of
             it
             ,
             that
             though
             that
             be
             a
             duty
             that
             men
             would
             be
             invited
             to
             ,
             as
             vehemently
             as
             to
             any
             ,
             yet
             't
             is
             lawfull
             to
             exclude
             any
             from
             this
             benefit
             in
             publick
             ,
             when
             that
             exclusion
             may
             be
             a
             means
             most
             probable
             to
             awake
             a
             lethargick
             sinner
             .
          
           
             By
             this
             it
             appears
             how
             groundlesse
             the
             last
             part
             of
             the
             sixt
             
               
                 Sect.
              
               43
            
             Th.
             is
             ,
             
               That
               excommunication
               is
               only
               excluding
               from
               the
               Sacrament
            
             ;
             for
             't
             is
             also
             from
             prayer
             ,
             and
             
               hearing
               ,
               (
               viz.
            
             in
             publike
             )
             as
             well
             as
             
             from
             the
             Sacrament
             :
             when
             that
             is
             thought
             expedient
             to
             reform
             any
             .
             Thus
             Tertul.
             mentions
             
               exclusion
               à
               communicatione
               orationis
               ,
               &
               conventus
               ,
               &
               omnis
               sancti
               commercii
               ,
            
             Apol.
             c.
             39.
             
               from
               partaking
               of
               Prayer
               and
               all
               sacred
               commerce
            
             :
             and
             generally
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             antiently
             was
             from
             all
             :
             (
             though
             the
             manner
             of
             receiving
             in
             penitents
             being
             first
             by
             admitting
             them
             to
             hearing
             ,
             and
             then
             to
             partaking
             in
             the
             prayers
             ,
             which
             were
             before
             those
             that
             are
             joyn'd
             with
             the
             communion
             ;
             and
             after
             ,
             to
             those
             prayers
             also
             ,
             and
             in
             time
             to
             the
             Communion
             it self
             )
             it
             was
             after
             thought
             fit
             that
             some
             of
             the
             censures
             should
             not
             be
             totall
             to
             the
             excluding
             from
             all
             ,
             but
             only
             setting
             them
             
               inter
               audientes
            
             ,
             or
             Catechumenos
             ,
             which
             were
             not
             yet
             admitted
             to
             the
             Sacrament
             ,
             of
             which
             only
             the
             practise
             which
             he
             sets
             himself
             against
             seems
             to
             be
             an
             imitation
             .
             What
             follows
             therefore
             in
             the
             conclusion
             of
             that
             Thesis
             ,
             that
             ,
             [
             
               quod
               aliae
               poenae
               non
               pertinent
               ad
               substantiam
               excommunicationis
               certum
               est
               .
               'T
               is
               certain
               that
               other
               penalties
               belong
               not
               to
               the
               substance
               of
               excommunication
            
             ]
             is
             very
             false
             ,
             and
             proceeds
             from
             an
             ignorance
             ,
             or
             willingnesse
             to
             deceive
             ,
             as
             if
             the
             word
             Excommunication
             denoted
             only
             the
             keeping
             from
             the
             Sacrament
             of
             the
             Lords
             Supper
             (
             to
             which
             end
             ,
             it
             now
             seems
             ,
             it
             was
             ,
             that
             the
             first
             Thesis
             was
             designed
             ,
             and
             against
             whatsoever
             it
             is
             argumentative
             't
             will
             not
             be
             against
             us
             )
             whereas
             it
             denotes
             the
             excision
             from
             all
             ,
             or
             any
             degree
             of
             Communion
             in
             sacris
             ,
             and
             is
             a
             generical
             word
             ,
             of
             which
             there
             be
             different
             species
             according
             to
             the
             several
             kinds
             of
             holy
             things
             (
             the
             Word
             ,
             the
             Prayers
             ,
             the
             Sacraments
             )
             from
             which
             one
             may
             be
             excommunicate
             ;
             And
             that
             of
             exclusion
             from
             the
             Sacrament
             is
             one
             degree
             of
             exclusion
             ,
             and
             the
             exclusion
             from
             either
             or
             both
             of
             the
             other
             also
             is
             an
             addition
             to
             that
             ,
             never
             inflicted
             upon
             any
             but
             those
             to
             whom
             the
             Sacrament
             was
             denied
             .
             So
             far
             from
             truth
             is
             that
             which
             is
             added
             ,
             that
             those
             other
             punishments
             
               possunt
               non
               excommunicatis
               infligi
            
             ,
             may
             be
             inflicted
             upon
             those
             that
             are
             not
             excommunicate
             in
             his
             sense
             of
             excommunicatus
             ,
             for
             one
             
               excluded
               from
               the
               Sacrament
            
             :
             for
             no
             man
             was
             denyed
             prayers
             and
             hearing
             ,
             that
             was
             admitted
             to
             the
             Sacrament
             ,
             (
             nor
             is
             it
             rationall
             that
             one
             should
             ,
             for
             sure
             he
             that
             is
             thought
             worthy
             of
             the
             highest
             dignity
             and
             benefit
             in
             a
             Church
             ,
             must
             be
             wronged
             i●
             he
             be
             denied
             and
             thought
             uncapable
             of
             the
             lowest
             )
             though
             the
             other
             part
             upon
             this
             reason
             be
             confest
             to
             be
             true
             ,
             
             that
             these
             punishments
             of
             exclusion
             from
             prayers
             &
             hearing
             ,
             may
             sometimes
             
               excommunicatis
               non
               infligi
               ,
               be
               not
               inflicted
               upon
               them
               that
               are
               excommunicate
            
             ;
             as
             he
             that
             is
             thought
             unworthy
             the
             Priests
             office
             ,
             may
             yet
             be
             allowed
             to
             be
             one
             of
             the
             Nethinim
             or
             door-keepers
             ,
             as
             in
             the
             antient
             Church
             ,
             he
             that
             was
             suspended
             from
             the
             
               sacerdotal
               function
            
             was
             yet
             suffer'd
             to
             
               communicate
               ,
               ut
               Laicus
            
             ,
             as
             a
             Laick
             .
          
           
             By
             which
             the
             answer
             is
             clear
             to
             the
             x
             next
             Thesis
             as
             far
             as
             
               
                 Sect.
              
               44
            
             concerns
             the
             
               interdictio
               templorum
               ,
               exclusion
               out
               of
               the
               Church
            
             (
             and
             for
             the
             other
             two
             ,
             that
             of
             the
             private
             commerce
             ,
             
               &
               actus
               cujusvis
               liciti
               ,
               of
               doing
               any
               lawful
               act
               ,
            
             we
             interpose
             not
             )
             
               i.
               e.
            
             from
             all
             the
             parts
             of
             the
             publick
             service
             ,
             which
             that
             it
             was
             brought
             into
             the
             Church
             by
             the
             Pontificians
             ,
             or
             that
             it
             is
             
               contra
               apertam
               Scripturam
               ,
               against
               manifest
               Scripture
               ,
            
             is
             certainly
             so
             very
             far
             from
             truth
             ,
             that
             no
             man
             that
             hath
             read
             any
             part
             of
             antiquity
             ,
             can
             doubt
             of
             this
             practise
             and
             usage
             ,
             before
             the
             tyranny
             of
             Popery
             is
             affirm'd
             by
             any
             to
             have
             come
             into
             the
             world
             ;
             and
             for
             the
             second
             ,
             what
             that
             
               aperta
               Scriptura
            
             is
             ,
             I
             shall
             not
             divine
             ,
             but
             resolve
             that
             if
             it
             be
             that
             which
             is
             named
             in
             the
             end
             of
             the
             Thesis
             ,
             1
             Cor.
             14.
             there
             is
             nothing
             at
             all
             conc●uding
             from
             thence
             .
             The
             verse
             that
             seems
             to
             be
             referred
             to
             (
             for
             we
             are
             left
             to
             divine
             )
             is
             v.
             23.
             or
             24.
             where
             the
             
               speaking
               in
               the
               Church
               ,
               praying
               or
               prophecying
               ,
            
             &c.
             
               in
               an
               unknown
               tongue
            
             ,
             is
             by
             St
             Paul
             proved
             to
             be
             improper
             ,
             and
             not
             to
             tend
             to
             edification
             ,
             because
             prophesying
             ,
             i.
             e.
             
               explaining
               of
               Scripture
               ,
               praying
               ,
               singing
               of
               Psalmes
               ,
            
             &c.
             being
             designed
             for
             the
             use
             of
             the
             beleevers
             ,
             and
             no
             others
             ,
             are
             in
             any
             reason
             to
             be
             in
             a
             known
             tongue
             ,
             that
             they
             may
             understand
             .
             and
             joyn
             in
             them
             ,
             v.
             16.
             the
             unknown
             tongues
             being
             designed
             ,
             either
             only
             as
             a
             sign
             ,
             v.
             22.
             
               i.
               e.
            
             a
             miracle
             to
             convert
             unbeleevers
             to
             the
             faith
             ,
             when
             they
             s●e
             illiterate
             men
             all
             Jews
             speak
             all
             kinds
             of
             languages
             ,
             or
             as
             a
             means
             of
             preaching
             to
             men
             of
             every
             country
             in
             their
             own
             language
             ,
             from
             whence
             ,
             saith
             the
             Apostle
             ,
             't
             is
             consequent
             that
             if
             
               unknown
               tongues
            
             were
             used
             in
             a
             congregation
             of
             beleevers
             ,
             
               unlearned
               men
            
             that
             understand
             not
             those
             tongues
             ,
             or
             unbelievers
             that
             have
             no
             reverence
             to
             the
             Congregation
             ,
             &
             do
             not
             at
             all
             discern
             any
             miracle
             in
             their
             speaking
             with
             
             divers
             tongues
             ,
             but
             look
             only
             upon
             the
             ridiculousnesse
             of
             the
             action
             ,
             as
             of
             a
             gabbling
             of
             that
             which
             no
             man
             understands
             ,
             wil
             resolve
             that
             this
             is
             a
             direct
             madnesse
             thus
             to
             do
             .
             Whereas
             on
             the
             other
             side
             that
             of
             Prophesying
             ,
             interpreting
             of
             the
             doctrine
             of
             Christ
             intelligibly
             ,
             and
             the
             other
             parts
             of
             the
             Church-Service
             in
             a
             known
             language
             ,
             will
             be
             apt
             to
             convince
             ,
             or
             instruct
             those
             unbeleevers
             or
             ignorants
             ;
             This
             ,
             and
             no
             more
             but
             this
             ,
             is
             the
             direct
             rationall
             importance
             of
             those
             verses
             ;
             wherein
             though
             there
             be
             mention
             of
             
               unbeleevers
               coming
               in
            
             ,
             yet
             that
             being
             only
             by
             way
             of
             supposition
             [
             
               if
               they
               come
               in
            
             ,
             &c.
             ]
             I
             might
             justly
             say
             ,
             that
             that
             is
             no
             plain
             affirmation
             of
             Scripture
             ,
             that
             
               heathens
               ,
               &
               alii
               quilibet
               ,
               any
               others
               that
               will
               ,
            
             are
             not
             prohibited
             the
             hearing
             of
             Gods
             word
             ,
             &c.
             
             For
             ,
             1.
             't
             is
             an
             old
             rule
             ,
             that
             
               suppositio
               non
               ponit
            
             ,
             the
             
               supposing
               (
               if
               they
               do
               )
               doth
               not
               suppose
               they
               do
               ,
            
             much
             lesse
             that
             lawfully
             they
             may
             :
             and
             2.
             that
             text
             names
             only
             ethnicks
             and
             ignorants
             ,
             and
             belongs
             not
             at
             all
             to
             the
             
               alii
               quivis
               ,
               any
               other
               that
               will
               ,
            
             as
             that
             contains
             the
             impenitent
             Christians
             ,
             which
             are
             the
             only
             persons
             ,
             to
             which
             our
             Excommunication
             belongs
             ;
             and
             of
             them
             the
             Apostle
             is
             far
             from
             affirming
             or
             supposing
             ,
             that
             they
             might
             not
             be
             so
             excluded
             ,
             and
             if
             they
             should
             by
             way
             of
             reduction
             be
             forced
             into
             that
             verse
             ,
             the
             Apostles
             reasons
             would
             be
             spoiled
             ,
             for
             they
             being
             supposeable
             to
             understand
             that
             
               unknown
               tongue
            
             (
             as
             they
             may
             do
             for
             all
             their
             impenitence
             )
             at
             least
             to
             know
             what
             belongs
             to
             the
             gift
             of
             tongues
             ,
             and
             to
             what
             use
             they
             were
             designed
             ,
             would
             not
             think
             them
             mad
             presently
             that
             used
             it
             ;
             which
             being
             said
             ,
             I
             may
             further
             add
             ,
             that
             those
             heathens
             coming
             into
             the
             Church
             ,
             or
             the
             not
             prohibiting
             them
             to
             enter
             ,
             is
             a
             very
             distinct
             thing
             from
             
               the
               admission
               of
               the
               impenitent
               Christians
               ,
            
             when
             they
             are
             by
             
               Church
               censures
            
             prohibited
             ,
             because
             the
             Apostle
             himself
             which
             prohibits
             Communion
             with
             the
             brother
             (
             that
             is
             ,
             the
             Christian
             )
             which
             is
             a
             fornicator
             ,
             doth
             yet
             not
             prohibit
             it
             with
             an
             heathen
             or
             
               fornicator
               of
               this
               world
            
             ;
             and
             the
             end
             of
             Excommunication
             being
             only
             on
             design
             of
             charity
             ,
             to
             make
             the
             Christian
             offender
             by
             that
             means
             ashamed
             ,
             and
             reformable
             ,
             would
             be
             utterly
             cast
             away
             upon
             an
             heathen
             ,
             who
             would
             rather
             be
             made
             obdurate
             by
             that
             means
             ;
             and
             indeed
             't
             were
             ridiculous
             to
             turn
             out
             them
             who
             are
             not
             so
             forward
             to
             come
             in
             ,
             and
             are
             not
             by
             St
             Paul
             here
             supposed
             so
             ,
             unlesse
             
               tanquam
               exploratores
            
             ,
             to
             see
             how
             Christians
             behave
             
             themselves
             there
             ,
             and
             if
             they
             can
             finde
             any
             such
             madnesse
             amongst
             them
             ,
             as
             he
             there
             mentions
             ,
             would
             be
             likely
             to
             charge
             it
             home
             upon
             them
             ;
             though
             on
             the
             other
             side
             if
             they
             finde
             such
             a
             regular
             frame
             ,
             and
             beauty
             of
             all
             things
             there
             ,
             they
             may
             possibly
             be
             convinced
             ,
             and
             wrought
             on
             by
             that
             admirable
             order
             ,
             &
             doctrine
             ,
             as
             St
             Austin
             was
             by
             St
             Ambroses
             Sermon
             ,
             though
             he
             came
             thither
             on
             a
             quite
             d●stant
             arrant
             .
             And
             so
             sure
             all
             this
             while
             this
             is
             a
             feeble
             text
             to
             be
             relyed
             on
             ,
             as
             the
             only
             argument
             to
             conclude
             Apostolicall
             practise
             to
             be
             contrary
             to
             the
             excluding
             of
             any
             
               à
               Verbi
               Divini
               auditione
            
             ,
             &c.
             
               from
               prayer
            
             ,
             or
             
               from
               hearing
               the
               Word
               in
               publick
               ,
            
             the
             place
             being
             quite
             extrinsecal
             to
             this
             matter
             ,
             and
             saying
             nothing
             at
             all
             to
             it
             .
          
           
             That
             which
             hath
             been
             said
             ,
             sufficiently
             arms
             us
             against
             the
             
               
                 Sect.
              
               45
            
             concludency
             of
             that
             which
             y
             Th.
             8.
             is
             inferr'd
             from
             the
             premises
             ,
             and
             therefore
             there
             is
             no
             need
             of
             saying
             more
             to
             it
             ;
             save
             onely
             this
             ,
             that
             in
             this
             Thesis
             there
             are
             some
             little
             mistakes
             committed
             ,
             which
             I
             shall
             only
             name
             ,
             1.
             (
             that
             which
             is
             to
             the
             matter
             in
             hand
             ,
             and
             on
             which
             his
             conclusion
             stands
             ,
             or
             falls
             ,
             and
             had
             been
             mentioned
             and
             is
             by
             us
             answered
             before
             in
             the
             1.
             
             Th.
             )
             that
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             1
             Cor.
             10.
             signifies
             Communion
             ,
             whereas
             ,
             I
             say
             ,
             it
             signifies
             indeed
             (
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               communico
               )
               communicatio
            
             ,
             and
             so
             belongs
             there
             (
             quite
             to
             another
             matter
             then
             that
             ,
             to
             which
             it
             is
             here
             applyed
             )
             only
             to
             the
             affirming
             the
             wine
             ,
             &c.
             in
             the
             Sacrament
             to
             be
             the
             communication
             ,
             or
             the
             making
             us
             partakers
             of
             the
             bloud
             of
             Christ
             ,
             not
             to
             our
             Communion
             one
             with
             another
             in
             sacris
             ,
             which
             is
             the
             thing
             from
             which
             excommunication
             cuts
             us
             off
             ,
             as
             is
             noted
             by
             that
             definition
             of
             it
             ,
             which
             Thes
             .
             1.
             is
             by
             the
             author
             produced
             ,
             that
             't
             is
             
               exclusio
               à
               societate
               &
               communione
               fidelium
               ,
               an
               exclusion
               from
               the
               society
               of
               beleevers
               .
            
             A
             second
             mistake
             (
             besides
             that
             which
             is
             consequent
             to
             the
             former
             ,
             a
             new
             definition
             of
             it
             by
             only
             
               Sacramentorum
               interdictio
               ,
               Interdiction
            
             of
             ,
             or
             exclusion
             from
             the
             Sacraments
             ,
             which
             should
             more
             unlimitedly
             have
             been
             
               Sacrorum
               ,
               from
               holy
               things
            
             )
             that
             Sacramentorum
             is
             put
             in
             the
             plurall
             number
             ,
             which
             must
             needs
             be
             either
             not
             like
             a
             Divine
             ,
             or
             not
             like
             a
             Protestant
             ;
             for
             if
             it
             note
             Baptisme
             as
             well
             as
             the
             
               Lords
               Supper
            
             ,
             then
             
             't
             is
             not
             like
             a
             Divine
             ,
             for
             no
             Divine
             would
             say
             that
             Excommunication
             is
             an
             Interdiction
             of
             Baptisme
             ;
             for
             till
             they
             are
             once
             baptized
             ,
             they
             are
             out
             of
             the
             Church
             ,
             are
             not
             capable
             of
             Excommunication
             ;
             and
             when
             they
             are
             once
             baptized
             ,
             though
             they
             were
             not
             excommunicate
             ,
             they
             should
             be
             baptized
             no
             more
             .
             But
             if
             by
             that
             plurall
             ,
             he
             mean
             any
             other
             Sacraments
             besides
             these
             two
             ,
             that
             is
             not
             like
             a
             Protestant
             ,
             for
             such
             acknowledge
             no
             more
             .
             Having
             mention'd
             these
             two
             mistakes
             ,
             I
             shall
             not
             add
             a
             third
             ,
             that
             in
             this
             interdiction
             ,
             the
             persons
             to
             whom
             this
             cognizance
             belongs
             ,
             are
             not
             rightly
             named
             ,
             because
             though
             it
             be
             true
             ,
             that
             they
             are
             not
             ,
             yet
             the
             men
             against
             whom
             he
             wrote
             were
             of
             that
             opinion
             ;
             and
             I
             am
             a
             little
             perswaded
             ,
             that
             if
             it
             had
             been
             an
             Episcopall
             audience
             ,
             that
             should
             have
             had
             this
             cognizance
             ,
             he
             had
             never
             written
             this
             book
             ,
             nor
             been
             put
             upon
             those
             arts
             to
             evacuate
             the
             Church-censures
             .
             One
             thing
             only
             I
             may
             have
             leasure
             to
             commend
             in
             that
             Thesis
             ,
             that
             he
             defines
             Excommunication
             by
             
               publica
               &
               solennis
               interdictio
               ,
               a
               publick
               solemne
               Interdiction
               ,
               &
               praeeunte
               cognitione
            
             (
             I
             suppose
             he
             means
             legitimâ
             )
             with
             a
             
               legall
               cognizance
               preceding
               it
            
             ,
             and
             shall
             add
             ,
             that
             they
             quite
             deform
             the
             Primitive
             Institution
             ,
             who
             deny
             the
             Sacrament
             to
             whole
             Congregations
             at
             once
             without
             any
             charge
             laid
             to
             all
             or
             any
             part
             of
             them
             ,
             (
             save
             only
             that
             they
             are
             a
             mixt
             Congregation
             ,
             wherein
             there
             are
             some
             evil
             men
             ,
             which
             yet
             is
             not
             legally
             proved
             neither
             )
             and
             they
             also
             who
             deny
             it
             to
             particular
             men
             sufficiently
             catechised
             ,
             without
             any
             publick
             cognizance
             of
             their
             crime
             ,
             or
             processe
             
               of
               admonition
               first
               ,
               and
               second
               ,
            
             or
             that
             design
             that
             exclusion
             to
             any
             other
             end
             ,
             then
             
               ut
               peccantes
               resipiscant
            
             ,
             the
             
               reducing
               sinners
               to
               repentance
            
             :
             and
             therefore
             no
             small
             petty
             trifle
             is
             a
             sufficient
             matter
             for
             this
             ,
             but
             contumacious
             continuing
             in
             some
             scandalous
             sin
             after
             admonitions
             ,
             from
             which
             when
             they
             return
             again
             by
             a
             sincere
             a●proved
             repentance
             ,
             they
             are
             to
             be
             absolved
             .
          
           
             
               
                 Sect.
              
               46
            
             z
             Th.
             9.
             is
             the
             proposing
             of
             the
             question
             in
             the
             termes
             ,
             wherein
             it
             is
             to
             be
             handled
             ,
             wherein
             I
             shal
             only
             interpose
             for
             perspicuity
             
             sake
             ,
             that
             the
             phrase
             [
             
               an
               removendus
               sit
            
             ?
             ]
             may
             have
             a
             little
             ambiguity
             in
             it
             ,
             for
             perhaps
             it
             may
             (
             though
             lesse
             properly
             )
             be
             set
             to
             signifie
             this
             ,
             
               Whether
               it
               be
               lawfull
               to
               remove
               such
               an
               one
               ?
            
             (
             for
             if
             it
             be
             but
             so
             ,
             then
             he
             that
             pretends
             to
             write
             against
             excommunication
             ,
             and
             to
             pretend
             it
             unlawfull
             ,
             will
             be
             sufficiently
             concluded
             )
             and
             then
             I
             answer
             ,
             that
             for
             any
             but
             for
             the
             Governor
             of
             the
             Church
             ,
             to
             whom
             the
             cognizance
             of
             his
             ill
             life
             belongs
             ,
             and
             who
             hath
             had
             a
             legal
             cognizance
             of
             it
             ,
             and
             proceeded
             legally
             by
             the
             severall
             degrees
             of
             Ecclesiastical
             processe
             against
             him
             ,
             it
             is
             not
             lawfull
             :
             but
             for
             the
             Bishop
             ,
             or
             Praefect
             ,
             or
             lawfull
             Governour
             succeeding
             to
             that
             power
             which
             Christ
             gave
             his
             
               Apostles
               with
               the
               Keyes
               of
               the
               Kingdome
               of
               heaven
               ,
            
             it
             is
             lawfull
             ,
             and
             by
             the
             commission
             of
             [
             
               Ego
               dabo
            
             ]
             and
             afterwards
             [
             
               ego
               mitto
            
             ]
             they
             are
             sufficiently
             authorized
             to
             do
             this
             :
             and
             upon
             this
             issue
             ,
             if
             this
             be
             it
             ,
             we
             will
             joyn
             most
             willingly
             .
             But
             then
             secondly
             ,
             the
             (
             
               An
               sit
               removendus
            
             )
             may
             perhaps
             (
             and
             to
             that
             the
             words
             more
             incline
             )
             denote
             a
             necessity
             of
             doing
             it
             ,
             and
             then
             the
             question
             will
             be
             ,
             whether
             he
             
               must
               be
               removed
            
             ?
             To
             which
             I
             then
             answer
             ,
             that
             there
             lies
             not
             any
             such
             necessity
             on
             this
             ,
             as
             arises
             from
             any
             pollution
             that
             will
             accrue
             to
             others
             that
             communicate
             with
             him
             ,
             if
             he
             be
             not
             prohibited
             ,
             any
             further
             then
             the
             example
             of
             his
             sin
             ,
             and
             the
             impunity
             may
             extend
             ,
             and
             this
             the
             Fathers
             maintained
             against
             the
             Nova●ians
             .
             Nor
             thirdly
             ,
             any
             necessity
             lying
             on
             the
             Minister
             that
             administers
             ,
             for
             he
             having
             admonished
             (
             according
             to
             our
             
               Church
               Orders
            
             in
             our
             Liturgy
             )
             every
             such
             sinner
             to
             go
             home
             ,
             and
             repent
             ,
             and
             not
             to
             approach
             to
             that
             table
             ,
             is
             in
             charity
             to
             believe
             (
             being
             not
             able
             to
             
               search
               the
               heart
            
             )
             that
             he
             ,
             that
             after
             that
             so
             comes
             ,
             is
             a
             true
             penitent
             .
             Only
             if
             
               in
               prudence
            
             he
             think
             it
             unlikely
             ,
             and
             therefore
             out
             of
             care
             to
             a
             poor
             mans
             soul
             ,
             and
             for
             the
             preventing
             of
             the
             sin
             of
             unworthy
             receiving
             ,
             he
             think
             fit
             to
             admonish
             him
             more
             privately
             ,
             or
             particularly
             to
             that
             end
             ,
             or
             to
             do
             any
             thing
             else
             ,
             which
             in
             prudence
             may
             contribute
             to
             it
             ,
             this
             is
             but
             his
             duty
             to
             an
             erring
             brother
             ,
             and
             when
             that
             is
             done
             ,
             any
             farther
             emergent
             guilt
             lies
             upon
             the
             receiver
             ,
             and
             he
             is
             not
             (
             in
             case
             of
             the
             mans
             
               unworthy
               receiving
            
             )
             partaker
             of
             that
             sin
             .
          
           
             All
             the
             necessity
             then
             that
             is
             in
             this
             matter
             ,
             lies
             first
             upon
             the
             
               
                 Sect.
              
               47
            
             receiver
             himself
             ,
             that
             he
             be
             wary
             ,
             that
             he
             come
             not
             till
             he
             be
             prepared
             (
             and
             that
             belongs
             not
             to
             our
             present
             consideraton
             )
             
             and
             upon
             the
             Bishops
             ,
             or
             
               Governours
               of
               the
               Church
            
             ,
             that
             when
             charity
             to
             souls
             requires
             it
             of
             them
             ,
             they
             fail
             not
             thus
             to
             proceed
             ,
             that
             when
             mercy
             and
             friendly
             admonitions
             prevail
             not
             ,
             they
             then
             take
             in
             severity
             ,
             the
             
               Apostles
               rod
            
             in
             the
             season
             for
             a
             rod
             ,
             in
             stead
             of
             
               his
               Spirit
               of
               mercy
               ,
               and
               meeknesse
               ,
            
             and
             to
             that
             end
             be
             watchfull
             over
             the
             flock
             ,
             that
             they
             fall
             not
             into
             such
             dangers
             ,
             and
             infections
             ,
             by
             their
             neglect
             or
             mercifulnesse
             .
          
           
             
               
                 Sect.
              
               48
            
             As
             for
             the
             qualifying
             of
             the
             persons
             ,
             of
             whom
             this
             question
             is
             ask'd
             ,
             I
             shall
             not
             differ
             with
             the
             Proposer
             ,
             but
             resolve
             ,
             as
             anon
             we
             shall
             shew
             ,
             that
             he
             that
             is
             thus
             ,
             may
             (
             and
             ought
             in
             the
             sense
             that
             I
             mention
             )
             be
             thus
             dealt
             with
             ,
             and
             we
             shall
             joyn
             issue
             with
             him
             for
             the
             precept
             and
             examples
             of
             Scripture
             commanding
             and
             teaching
             us
             to
             do
             so
             .
          
           
             
               
                 Sect.
              
               49
            
             And
             having
             now
             ,
             as
             I
             conceive
             ,
             so
             easie
             a
             task
             before
             me
             ,
             and
             such
             an
             army
             of
             seconds
             on
             my
             side
             (
             the
             consent
             and
             practise
             of
             the
             whole
             Christian
             world
             for
             1500
             years
             )
             against
             one
             single
             combetant
             ,
             walking
             in
             a
             melancholy
             posture
             by
             himself
             (
             till
             after
             so
             many
             years
             ,
             the
             concurrence
             of
             some
             accidentall
             conceived
             conveniences
             have
             at
             last
             helpt
             him
             to
             some
             company
             )
             And
             him
             again
             not
             very
             much
             used
             to
             the
             weapon
             (
             I
             mean
             Divinity
             )
             which
             he
             hath
             undertaken
             to
             trust
             to
             ,
             and
             beside
             having
             an
             advantage
             against
             him
             ,
             which
             he
             did
             not
             foresee
             ,
             we
             of
             this
             Church
             being
             not
             the
             men
             against
             whom
             his
             reasons
             were
             framed
             ,
             and
             so
             not
             so
             like
             to
             be
             prest
             by
             them
             ,
             (
             the
             arguments
             designed
             against
             Beza
             and
             his
             Presbyterians
             being
             utterly
             unconcludent
             against
             us
             )
             I
             must
             confesse
             my self
             to
             be
             under
             a
             temptation
             to
             make
             use
             of
             the
             present
             advantage
             ,
             and
             to
             prosecute
             this
             triall
             to
             the
             uttermost
             ;
             but
             I
             must
             in
             justice
             consider
             ,
             what
             a
             chasme
             and
             rent
             it
             would
             make
             in
             this
             discourse
             ,
             what
             an
             unweildy
             bulk
             it
             would
             swell
             it
             to
             ,
             and
             therefore
             must
             recover
             so
             much
             constancy
             of
             minde
             ,
             as
             not
             to
             be
             thus
             passionately
             hurried
             out
             of
             my
             resolution
             ,
             but
             leave
             it
             ,
             till
             I
             have
             a
             louder
             call
             to
             it
             ,
             being
             ready
             to
             give
             any
             man
             an
             account
             of
             what
             I
             now
             say
             in
             this
             matter
             .
          
           
             
               
                 Sect.
              
               50
            
             It
             will
             be
             a
             more
             moderate
             excursion
             ,
             and
             more
             reconcileable
             with
             my
             designed
             brevity
             ,
             to
             mention
             one
             opinion
             or
             pretension
             more
             in
             this
             matter
             ,
             
             that
             of
             another
             Gentleman
             ,
             who
             though
             he
             strive
             not
             to
             take
             Excommunication
             out
             of
             the
             Church
             
             any
             more
             then
             Baptisme
             ,
             but
             moreover
             acknowledges
             also
             ,
             
             that
             it
             belongs
             to
             the
             future
             Pastors
             as
             well
             as
             to
             the
             then
             
               present
               Apostles
            
             ;
             yet
             having
             first
             resolved
             ,
             
             that
             
               Ecclesia
               &
               civitas
               Christianorum
            
             are
             all
             one
             ,
             he
             then
             concludes
             that
             the
             cognizance
             ,
             and
             judgment
             of
             any
             fault
             ,
             whether
             it
             be
             such
             or
             no
             ,
             
             belongs
             to
             the
             Church
             in
             that
             notion
             of
             his
             ,
             
               i.
               e.
            
             to
             the
             City
             or
             Common-wealth
             ,
             (
             which
             with
             him
             also
             signifies
             the
             
               civil
               Magistrate
            
             ,
             or
             ,
             as
             he
             saith
             ,
             
               judicem
               summum
            
             ,
             the
             supreme
             judge
             ;
             )
             and
             that
             the
             
               power
               of
               binding
               and
               loosing
            
             (
             as
             that
             also
             of
             baptizing
             ,
             which
             saith
             he
             ,
             
             is
             all
             one
             with
             it
             )
             is
             no
             farther
             in
             the
             Pastor
             ,
             then
             that
             he
             eject
             those
             out
             of
             the
             Church
             ,
             whom
             the
             Church
             in
             his
             notion
             hath
             condemned
             ;
             and
             receive
             into
             it
             ,
             whom
             the
             Church
             judges
             worthy
             of
             absolution
             .
             I
             shall
             not
             labour
             to
             multiply
             differences
             ,
             but
             at
             this
             time
             make
             my
             exceptions
             onely
             to
             one
             part
             of
             this
             Scheme
             ,
             viz.
             that
             the
             Church
             in
             his
             notion
             ,
             
               i.
               e.
            
             the
             
               judex
               summus
            
             ,
             the
             
               civil
               Magistrate
            
             ,
             hath
             the
             power
             of
             judging
             who
             are
             to
             be
             excommunicated
             ,
             who
             absolved
             .
             The
             proofs
             that
             I
             can
             collect
             from
             him
             of
             that
             assertion
             ,
             are
             only
             two
             ;
             First
             ,
             that
             Mat.
             18.
             
             Christ
             bids
             ,
             
             in
             case
             
               the
               trespasser
               hear
               not
               the
               two
               or
               three
               ,
               (
               i.
               e.
            
             saith
             he
             ,
             either
             
               deny
               the
               fact
               ,
               or
               confessing
               it
               deny
               it
               to
               be
               a
               trespasse
            
             )
             then
             
               dic
               Ecclesiae
            
             ,
             that
             it
             should
             
               be
               told
               the
               Church
               ;
               [
               Quare
               autem
               Ecclesiae
               ,
               nisi
               ut
               ipsa
               judicet
               an
               peccatum
               sit
               ,
               necne
               ?
               Why
               should
               the
               Church
               be
               told
               it
               ,
               but
               that
               that
               may
               judge
               whether
               that
               be
               a
               sin
               or
               no
               ?
               ]
               and
               if
               he
               obeyed
               not
               ,
               then
               let
               him
               be
               to
               thee
               a
               Publican
               ,
            
             &c.
             
             
               Non
               dicit
               ,
               Dic
               Apostolis
               ,
               It
               is
               not
               ,
            
             saith
             he
             ,
             
               Tell
               the
               Apostles
               ,
               to
               note
               that
               the
               sentence
               or
               judgement
               ,
               whether
               it
               be
               a
               sinne
               or
               no
               ,
               belongs
               not
               to
               them
               ,
               but
               to
               the
            
             Church
             ;
             and
             consequently
             
               that
               this
               power
               was
               no
               more
               ,
               then
               to
               bind
               those
               whom
               the
               Church
               had
               before
               judged
            
             impenitent
             .
             
             His
             second
             argument
             is
             from
             the
             practise
             and
             words
             of
             St
             Paul
             ,
             who
             asks
             the
             
               Corinthians
               [
               Do
               you
               not
               judge
               them
               that
               are
               within
               ?
               ]
               yet
               himself
               pronounces
               the
               fornicator
               excommunicate
               .
            
             To
             the
             former
             of
             these
             ,
             I
             shall
             answer
             only
             this
             one
             thing
             ,
             that
             there
             are
             other
             reasons
             very
             prompt
             ,
             &
             pertinent
             ,
             why
             the
             matter
             should
             be
             told
             the
             Church
             ,
             though
             the
             Church
             be
             taken
             in
             a
             notion
             wherein
             it
             is
             not
             supposed
             to
             judge
             of
             it
             :
             as
             either
             ,
             1.
             the
             [
             
               densare
               inculcationibus
            
             ]
             in
             
               Tertullians
               phrase
            
             ,
             the
             fortifying
             the
             former
             successlesse
             reprehensions
             with
             this
             addition
             of
             authority
             from
             the
             number
             ,
             that
             as
             the
             
               two
               or
               three
            
             might
             be
             more
             likely
             to
             work
             upon
             the
             offender
             ,
             then
             
             the
             injur'd
             person
             alone
             ,
             so
             now
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               many
            
             ,
             or
             the
             Church
             in
             the
             loosest
             notion
             of
             it
             ,
             for
             any
             assembly
             or
             meeting
             of
             many
             Christians
             together
             ,
             (
             supposing
             that
             it
             do
             not
             signifie
             the
             
               Governors
               of
               the
               Church
            
             ,
             as
             the
             Antients
             yet
             say
             it
             doth
             ,
             and
             is
             far
             more
             probable
             ,
             and
             asserted
             on
             stronger
             grounds
             ,
             then
             that
             it
             should
             signifie
             the
             Civitas
             or
             
               summus
               judex
            
             )
             might
             probably
             be
             more
             effectuall
             ;
             or
             2.
             
             The
             [
             
               pudefacere
               coram
               multis
            
             ]
             formerly
             cited
             out
             of
             the
             Rabbins
             ,
             the
             making
             the
             offender
             ashamed
             when
             his
             fact
             is
             thus
             publisht
             ,
             and
             to
             do
             that
             is
             by
             us
             acknowledged
             the
             end
             of
             the
             admonitions
             ,
             and
             censures
             ;
             or
             3.
             
             If
             there
             be
             need
             ,
             the
             using
             the
             multitude
             as
             a
             cloud
             of
             witnesses
             to
             convince
             him
             of
             the
             fact
             ,
             or
             sinfulnesse
             of
             it
             ,
             which
             the
             text
             refers
             to
             before
             ,
             (
             that
             
               in
               the
               mouth
               of
               two
               or
               three
               witnesses
               every
               word
               may
               be
               established
            
             )
             and
             in
             all
             reason
             may
             be
             a
             commodious
             sense
             here
             also
             ,
             this
             third
             being
             but
             the
             ascending
             to
             an
             higher
             ,
             and
             more
             probable
             convincing
             course
             ,
             when
             the
             former
             had
             miscarried
             .
             Either
             of
             these
             three
             ,
             much
             more
             altogether
             ,
             will
             be
             a
             sufficient
             ground
             of
             
               Telling
               it
               to
               the
               Church
            
             ,
             and
             so
             from
             thence
             there
             is
             no
             necessity
             to
             conclude
             that
             the
             judgement
             is
             the
             act
             of
             the
             Church
             ,
             or
             
               Civil
               Magistrate
            
             in
             that
             place
             .
             And
             indeed
             it
             will
             be
             hard
             to
             suppose
             that
             possible
             at
             that
             time
             ,
             when
             't
             is
             clear
             the
             
               Civil
               Magistrate
            
             was
             not
             Christian
             ,
             and
             therefore
             unfit
             not
             only
             for
             the
             title
             of
             the
             Church
             ,
             but
             much
             more
             to
             be
             appealed
             to
             as
             the
             judge
             by
             Christians
             ,
             who
             ,
             't
             is
             certain
             ,
             are
             bound
             by
             Christ
             to
             use
             all
             other
             means
             possible
             (
             and
             telling
             it
             to
             the
             Church
             in
             our
             notion
             is
             one
             of
             those
             possibles
             )
             to
             get
             satisfaction
             for
             trespasses
             ,
             before
             they
             proceed
             to
             any
             heathen
             tribunal
             ,
             to
             implead
             their
             fellow-Christian
             there
             .
             Nor
             will
             it
             ,
             I
             conceive
             ,
             be
             reasonable
             to
             reply
             ,
             that
             Christs
             speech
             belongs
             to
             aftertimes
             ,
             when
             the
             Magistrate
             should
             be
             Christian
             ;
             For
             then
             ,
             1.
             he
             must
             acknowledge
             that
             till
             then
             ,
             it
             was
             to
             be
             in
             the
             Church
             in
             our
             notion
             ,
             and
             consequently
             that
             the
             
               Ecclesiastical
               Governors
            
             were
             the
             Judge
             at
             that
             time
             ,
             and
             then
             by
             his
             own
             doctrine
             (
             that
             
               data
               est
               potestas
               ligandi
            
             ,
             
             &c.
             
               futuris
               pastoribus
               eodem
               modo
               quo
               praesentibus
               Apostolis
            
             )
             it
             will
             still
             belong
             to
             the
             
               Ecclesiastical
               Superior
            
             .
             And
             2.
             though
             it
             may
             very
             justly
             be
             extended
             to
             that
             future
             state
             ,
             (
             as
             what
             was
             said
             to
             the
             Apostles
             was
             not
             personal
             ,
             but
             belonged
             to
             their
             successors
             also
             )
             yet
             there
             will
             be
             no
             probable
             argument
             that
             
             the
             Apostles
             then
             present
             should
             be
             themselves
             excluded
             .
             For
             ,
             besides
             that
             this
             must
             lie
             on
             him
             to
             prove
             ,
             if
             he
             wil
             assert
             it
             against
             all
             antiquity
             ,
             it
             will
             also
             be
             a
             little
             unreasonable
             to
             affirm
             ;
             for
             that
             were
             for
             our
             Saviour
             to
             give
             all
             the
             power
             ,
             and
             direct
             all
             the
             speech
             to
             the
             Successors
             ,
             not
             to
             the
             Apostles
             ,
             as
             a
             Prophesie
             only
             ,
             or
             a
             prediction
             ,
             no
             Evangelical
             instating
             on
             these
             to
             whom
             he
             spake
             .
             This
             I
             suppose
             a
             sufficient
             answer
             to
             this
             proof
             ,
             without
             proceeding
             to
             any
             deeper
             search
             or
             examination
             of
             that
             which
             in
             the
             argument
             is
             taken
             for
             granted
             ,
             viz.
             that
             the
             Church
             signifies
             the
             
               Summus
               judex
            
             ,
             which
             yet
             is
             as
             far
             from
             being
             formerly
             convincingly
             inferred
             ,
             as
             it
             is
             from
             the
             sound
             of
             the
             words
             ,
             or
             the
             notion
             ,
             wherein
             all
             the
             
               antient
               Church
            
             have
             uniformly
             taken
             it
             ,
             (
             which
             will
             ,
             I
             hope
             ,
             be
             considerable
             in
             this
             matter
             )
             for
             that
             Christ
             did
             not
             take
             upon
             him
             to
             be
             a
             Judge
             ,
             or
             introduce
             any
             change
             in
             
               civil
               Government
            
             ,
             as
             it
             is
             by
             us
             acknowledged
             most
             true
             ,
             so
             will
             it
             not
             belong
             to
             this
             of
             binding
             ,
             &c.
             which
             is
             but
             a
             spiritual
             ,
             not
             civil
             punishment
             ,
             only
             a
             denying
             them
             that
             ,
             which
             Christ
             brought
             into
             the
             world
             ,
             and
             gave
             those
             Messengers
             of
             his
             the
             sole
             power
             of
             disposing
             it
             ,
             and
             indow'd
             them
             with
             
               power
               from
               on
               high
            
             ,
             particularly
             for
             the
             exercise
             of
             it
             .
             As
             for
             the
             second
             argument
             ,
             't
             is
             certainly
             a
             mistake
             ,
             if
             it
             be
             thought
             to
             conclude
             that
             the
             Apostle
             did
             but
             pronounce
             the
             judgement
             of
             the
             Church
             in
             that
             matter
             of
             the
             incestuous
             ,
             or
             that
             the
             judgement
             of
             the
             civil
             state
             was
             preparative
             to
             his
             .
             For
             sure
             the
             Apostle
             had
             ,
             (
             before
             the
             using
             of
             those
             words
             of
             [
             
               Do
               not
               you
               judge
               them
               that
               are
               within
               ?
            
             
             ]
             in
             the
             end
             of
             that
             Chapt.
             )
             past
             his
             sentence
             definitive
             on
             that
             incestuous
             in
             the
             beginning
             of
             it
             ,
             ver
             .
             3.
             
             For
             I
             
               have
               already
            
             (
             not
             
               ego
               autem
            
             ,
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               as
               absent
               in
               body
               ,
               but
               present
               in
               spirit
               ,
               judg'd
               him
               that
               hath
               thus
               done
               this
               thing
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               I
               have
               judg'd
               this
               evil
               doer
               :
               Judg'd
               ,
            
             I
             say
             ,
             and
             what
             is
             the
             sentence
             ?
             Why
             ,
             
               In
               the
               Name
               of
               our
               Lord
               Jesus
               Christ
               ,
               you
               and
               my
               spirit
               being
               met
               together
            
             (
             the
             Apostle
             and
             his
             Presbytery
             ,
             or
             he
             in
             the
             face
             of
             the
             
               Church
               )
               with
               the
               power
               of
               our
               Lord
               Jesus
               Christ
               ,
               to
               deliver
               such
               an
               one
               to
               Satan
               ,
            
             &c.
             
             And
             this
             at
             a
             time
             when
             't
             is
             clear
             ,
             the
             Church
             had
             not
             pass'd
             sentence
             on
             him
             ,
             for
             v.
             2.
             
             
               They
               were
               puft
               up
            
             ,
             as
             he
             complains
             ,
             and
             through
             an
             opinion
             of
             their
             own
             deeper
             wisdome
             (
             a
             leaven
             ,
             v.
             6.
             
               i.
               e.
            
             a
             doctrine
             either
             of
             the
             heathen
             philosophers
             ,
             or
             of
             the
             Gnosticks
             among
             them
             )
             took
             it
             for
             
             an
             
               indifferent
               thing
            
             ,
             and
             
               did
               not
               mourn
            
             for
             him
             that
             had
             done
             it
             ,
             The
             ceremony
             used
             by
             the
             Church
             ,
             when
             any
             was
             to
             be
             excommunicate
             ,
             and
             notes
             that
             they
             should
             have
             so
             joyn'd
             together
             in
             mourning
             ,
             in
             complaining
             to
             the
             Apostle
             ,
             and
             prayer
             to
             Christ
             ,
             that
             this
             censure
             might
             passe
             on
             such
             an
             one
             ,
             but
             that
             they
             did
             not
             do
             it
             ,
             nay
             ,
             it
             seems
             proceeded
             not
             so
             far
             as
             to
             
               fraternal
               correption
            
             which
             was
             infallibly
             their
             duty
             toward
             him
             .
             As
             for
             the
             words
             cited
             ,
             [
             
               Nonne
               vos
               judicatis
            
             ?
             ]
             they
             come
             in
             no
             another
             incidental
             occasion
             (
             not
             directly
             to
             this
             first
             matter
             )
             to
             make
             the
             distinction
             betwixt
             the
             dealing
             with
             the
             Christian
             and
             
               heathen
               fornicators
            
             ;
             the
             Apostle
             restraining
             his
             prescription
             of
             not
             conversing
             with
             fornicators
             ,
             v.
             9.
             to
             the
             
               Christian
               fornicator
            
             ,
             whom
             ,
             saith
             he
             being
             
               within
               the
               Church
            
             ,
             't
             is
             reasonable
             to
             conclude
             within
             the
             
               Churches
               censures
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ▪
               Do
               you
               not
               judge
               them
               that
               are
               within
               ?
            
             not
             
               you
               emphatically
            
             or
             in
             opposition
             to
             the
             Apostle
             ,
             but
             you
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             as
             a
             general
             title
             of
             Christians
             ,
             who
             use
             not
             to
             judge
             any
             but
             Christians
             ,
             all
             other
             being
             left
             to
             
               Gods
               judgement
            
             ,
             the
             Church
             having
             nothing
             to
             do
             with
             them
             .
             It
             is
             clear
             enough
             ,
             that
             the
             context
             looketh
             wholly
             that
             w●y
             ,
             and
             consequently
             there
             will
             be
             little
             reason
             to
             extend
             these
             words
             any
             farther
             then
             this
             ,
             that
             the
             Church
             judgeth
             ,
             Christian
             not
             heathens
             ;
             and
             the
             Church
             in
             the
             notion
             only
             wherein
             't
             is
             opposed
             to
             God
             ,
             not
             in
             which
             't
             is
             opposed
             to
             St
             Paul
             ,
             but
             in
             which
             in
             any
             reason
             it
             includes
             the
             Apostle
             or
             Governor
             of
             it
             ;
             For
             sure
             he
             may
             judge
             them
             that
             are
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               within
               the
               Church
            
             ,
             (
             for
             so
             he
             doth
             ,
             v.
             3.
             and
             no
             part
             of
             the
             context
             of
             that
             Ch.
             seems
             to
             say
             any
             thing
             to
             the
             contrary
             )
             though
             
               them
               that
               are
               without
               he
               cannot
            
             ;
             which
             is
             the
             only
             thing
             the
             Apostle
             had
             in
             hand
             to
             say
             at
             that
             time
             .
          
           
             Having
             briefly
             answered
             the
             reasons
             ,
             I
             shall
             by
             way
             of
             compounding
             the
             Controversie
             with
             this
             Gentleman
             ,
             most
             willingly
             acknowledge
             ,
             that
             somewhat
             the
             Church
             in
             his
             notion
             ,
             or
             more
             clearly
             the
             
               supreme
               Magistrate
            
             ,
             being
             supposed
             Christian
             ,
             may
             have
             to
             do
             in
             this
             businesse
             of
             
               Censures
               ,
               praecedaneous
            
             to
             the
             judgement
             of
             the
             Apostle
             ,
             or
             before
             the
             Pastor
             or
             
               Ecclesiastical
               Governor
            
             proceed
             to
             them
             ,
             As
             1.
             in
             the
             choosing
             or
             nominating
             him
             to
             that
             office
             ;
             2.
             
             In
             the
             setting
             of
             rules
             ,
             or
             laws
             by
             which
             he
             ought
             to
             proceed
             in
             hearing
             or
             judging
             :
             No
             question
             ,
             this
             may
             and
             in
             Christian
             Common-wealths
             very
             reasonably
             ought
             to
             
             belong
             to
             the
             
               Civil
               Magistrate
            
             ;
             and
             truly
             this
             discouse
             doth
             not
             pretend
             to
             ,
             or
             desire
             any
             unlimited
             ,
             or
             
               arbitrary
               power
            
             in
             the
             Bishop
             ,
             but
             only
             that
             ,
             the
             rules
             being
             prudently
             set
             by
             those
             to
             whom
             the
             power
             of
             making
             laws
             belongs
             in
             every
             Common-wealth
             ,
             he
             should
             have
             the
             cognizance
             in
             such
             causes
             ,
             as
             regularly
             belong
             to
             his
             audience
             ,
             and
             according
             to
             that
             rule
             ,
             &
             not
             otherwise
             ,
             give
             sentence
             on
             the
             offender
             ▪
             and
             that
             only
             thus
             far
             ,
             that
             he
             shall
             be
             turn'd
             out
             of
             Christian
             society
             ,
             or
             received
             into
             it
             again
             :
             (
             which
             ,
             beside
             that
             this
             is
             ,
             and
             hath
             alwayes
             been
             taken
             for
             an
             institution
             of
             Christs
             ,
             which
             't
             is
             reasonable
             we
             should
             obey
             ,
             and
             not
             dispute
             ,
             is
             also
             in
             it self
             simply
             considered
             ,
             far
             from
             any
             degree
             of
             unreasonable
             ,
             no
             man
             in
             ordinary
             reason
             being
             more
             fit
             to
             judge
             who
             is
             fit
             to
             enjoy
             the
             privileges
             of
             the
             Church
             ,
             who
             likely
             to
             be
             reformed
             by
             being
             deprived
             of
             them
             ,
             then
             he
             that
             hath
             studied
             that
             great
             skill
             of
             winning
             souls
             ,
             and
             is
             intrusted
             by
             Christ
             with
             the
             charge
             of
             them
             .
             )
             Again
             3.
             it
             will
             be
             granted
             that
             the
             Church
             in
             the
             ordinary
             notion
             ,
             as
             it
             signifies
             the
             whole
             diffusive
             Christian
             Society
             in
             any
             place
             ,
             may
             so
             far
             be
             interessed
             in
             this
             matter
             ,
             as
             that
             these
             only
             shall
             be
             liable
             to
             these
             Censures
             ,
             who
             have
             offended
             others
             by
             their
             notorious
             sins
             ,
             and
             are
             by
             the
             Proxyes
             ,
             as
             it
             were
             of
             those
             others
             ,
             I
             mean
             ,
             by
             their
             chosen
             officers
             ,
             or
             by
             the
             publick
             fame
             ,
             the
             voyce
             again
             and
             interpreter
             of
             their
             sense
             ,
             delated
             ,
             or
             complain'd
             of
             to
             the
             Governours
             of
             the
             Church
             ,
             as
             those
             that
             have
             wrong'd
             the
             Church
             ,
             and
             defamed
             that
             Christian
             Profession
             ,
             to
             which
             they
             had
             given
             up
             their
             names
             ;
             and
             this
             is
             a
             kind
             of
             judging
             (
             in
             large
             or
             loose
             speaking
             ,
             as
             to
             be
             infamous
             offenders
             signifies
             to
             be
             conceiv'd
             and
             judg'd
             such
             by
             the
             community
             among
             whom
             they
             live
             ,
             for
             otherwise
             they
             are
             not
             infamous
             )
             but
             yet
             in
             strict
             propriety
             ,
             is
             only
             a
             preparative
             to
             the
             sentence
             of
             the
             Judge
             ,
             and
             an
             accusing
             or
             impleading
             rather
             ,
             and
             is
             not
             ,
             I
             suppose
             ,
             the
             thing
             for
             which
             this
             Author
             doth
             pretend
             ,
             or
             if
             it
             were
             ,
             would
             not
             to
             us
             be
             matter
             of
             contention
             with
             him
             .
          
           
             The
             truth
             is
             ,
             the
             
               power
               of
               binding
            
             ,
             &c.
             which
             we
             contend
             for
             ,
             as
             the
             office
             more
             then
             privilege
             of
             Bishops
             ,
             (
             in
             the
             careful
             exercise
             of
             which
             they
             minister
             most
             charitably
             to
             the
             good
             of
             the
             souls
             intrusted
             to
             them
             )
             is
             another
             manner
             of
             thing
             ,
             then
             what
             this
             Gentleman
             seems
             to
             have
             conceived
             it
             (
             both
             here
             ,
             and
             especially
             
             when
             of
             it
             he
             concludes
             ,
             
               Vnusquisque
               si
               mentis
               compos
               sit
               obediat
               in
               omnibus
               simpliciter
               ei
               ,
            
             
             
               cujus
               arbitrio
               credit
               se
               salvandum
               aut
               damnandum
               esse
               .
            
             )
             God
             knows
             they
             pretend
             to
             no
             such
             arbitrium
             in
             the
             saving
             or
             damning
             of
             any
             man
             ;
             It
             is
             only
             an
             engine
             of
             Christs
             invention
             to
             make
             a
             battery
             and
             an
             impression
             on
             the
             obdurate
             sinner
             to
             win
             him
             to
             himself
             to
             a
             blesse
             ,
             not
             to
             triumph
             over
             him
             ,
             (
             which
             very
             thing
             he
             hath
             in
             one
             place
             excellently
             exprest
             ,
             b
             
               The
               end
               of
               this
               discipline
            
             ,
             saith
             he
             ,
             
               is
               by
               depriving
               men
               for
               a
               time
               of
               the
               favour
               and
               spiritual
               privileges
               of
               the
               Church
               ,
               to
               humble
               them
               to
               salvation
               ,
            
             )
             much
             lesse
             to
             invade
             any
             part
             of
             civil
             Judicature
             ,
             or
             loosen
             the
             bands
             thereof
             by
             these
             spiritual
             pretences
             ,
             but
             to
             leave
             the
             Government
             of
             the
             world
             just
             in
             the
             posture
             that
             it
             was
             before
             Christs
             coming
             ,
             or
             as
             it
             would
             be
             supposed
             to
             be
             ,
             if
             he
             had
             never
             left
             any
             Keyes
             in
             his
             Church
             .
             And
             therefore
             ,
             when
             in
             an
             Annotation
             affixt
             to
             his
             last
             Edition
             he
             was
             pleased
             to
             extend
             his
             observation
             of
             the
             c
             Doctrines
             that
             might
             disturb
             Government
             ,
             not
             only
             to
             that
             
               power
               which
               many
               attribute
               to
               the
               Pope
               of
               Rome
               in
               other
               mens
               dominions
               ,
            
             and
             to
             the
             
               liberty
               usurpt
               by
               the
            
             cives
             infimi
             ,
             
               under
               pretence
               of
               Religion
            
             ,
             but
             also
             to
             that
             which
             
               alicubi
               extra
               Ecclesiam
               Romanam
               Episcopi
               in
               civitate
               suâ
               sibi
               postulant
               ,
            
             I
             must
             hope
             that
             it
             was
             a
             mistake
             ,
             or
             which
             I
             rather
             think
             (
             being
             perswaded
             of
             the
             uprightness
             of
             his
             affections
             to
             our
             establisht
             Government
             )
             that
             his
             [
             alicubi
             ]
             did
             not
             in
             any
             wise
             refer
             (
             as
             I
             was
             apt
             to
             fear
             it
             did
             )
             to
             the
             constitution
             of
             Episcopacy
             in
             this
             native
             Kingdome
             of
             his
             and
             mine
             .
             For
             that
             this
             ,
             since
             it
             departed
             from
             the
             
               Roman
               Church
            
             ,
             hath
             been
             perfectly
             free
             from
             any
             degree
             of
             that
             guilt
             ,
             is
             that
             of
             which
             we
             are
             so
             far
             perswaded
             ,
             that
             we
             neither
             fear
             ,
             nor
             deprecate
             any
             
               Historians
               instance
            
             ,
             nor
             can
             imagine
             what
             one
             particle
             of
             the
             doctrine
             ,
             or
             constitution
             of
             our
             Church
             there
             is
             ,
             on
             which
             a
             rational
             man
             can
             by
             any
             consequence
             build
             such
             a
             d
             charge
             ;
             Of
             which
             nothing
             can
             make
             Vs
             capable
             ,
             but
             leaving
             the
             [
             non
             ]
             out
             of
             it
             ;
             and
             that
             makes
             me
             a
             little
             confident
             ,
             that
             either
             [
             Episcopi
             ]
             in
             that
             place
             signifies
             not
             in
             the
             known
             vulgar
             Christian
             sense
             ,
             or
             that
             the
             [
             alicubi
             ]
             lookt
             not
             on
             this
             Kingdome
             or
             Church
             of
             ours
             (
             as
             it
             hath
             long
             stood
             establisht
             by
             Law
             )
             which
             most
             cheerfully
             acknowledges
             the
             truth
             of
             his
             many
             other
             observations
             ,
             (
             particularly
             that
             of
             Moses's
             ,
             
             
               not
               Aarons
               chair
            
             ,
             of
             
               Abi●thar
               the
               
               High-priest
               being
               no
               way
               exempt
               from
               the
               command
               of
               Solomon
               ,
            
             
             of
             his
             three
             axioms
             also
             concerning
             Excommunication
             ,
             that
             neither
             the
             Common-wealth
             ,
             nor
             the
             
               supreme
               Magistrate
            
             ,
             nor
             
               all
               the
               persons
               in
               any
               Common-wealth
               can
               be
               excommunicate
            
             )
             and
             resolves
             that
             no
             man
             shall
             ever
             deprive
             her
             of
             
               this
               glorying
            
             ,
             that
             she
             is
             pure
             from
             the
             
               bloud
               of
               all
               men
            
             ,
             hath
             entertain'd
             no
             one
             principle
             ,
             or
             doctrine
             in
             any
             degree
             incompetible
             with
             the
             
               civil
               power
            
             ,
             or
             peace
             in
             the
             utmost
             extent
             ,
             in
             which
             the
             most
             loyal
             author
             ha●h
             design'd
             to
             establish
             it
             .
             And
             if
             it
             must
             be
             Arminianism
             (
             as
             one
             hath
             lately
             confuted
             it
             under
             that
             title
             )
             to
             teach
             e
             that
             
               the
               Ecclesiastical
               power
               is
               subjected
               to
               the
               Civil
               Magistrate
               ,
            
             who
             in
             
               all
               causes
               over
               all
               persons
            
             is
             acknowledged
             by
             us
             
               supreme
               under
               Christ
            
             ,
             we
             must
             be
             content
             to
             lye
             down
             under
             that
             envie
             ,
             and
             not
             excuse
             or
             renounce
             that
             piece
             of
             
               Loyal
               Arminianism
            
             .
          
           
             I
             have
             thus
             far
             proceeded
             in
             this
             matter
             for
             the
             removing
             of
             
               
                 Sect.
              
               51
            
             prejudices
             ,
             and
             vindicating
             our
             proposition
             from
             three
             sorts
             of
             objecters
             :
             't
             is
             now
             time
             to
             advance
             a
             little
             toward
             the
             positive
             assertive
             part
             ,
             and
             to
             that
             end
             (
             the
             knowledge
             of
             loosing
             depending
             wholly
             from
             the
             consideration
             of
             binding
             )
             I
             shall
             in
             the
             first
             place
             examine
             what
             images
             of
             binding
             we
             have
             in
             the
             Scripture
             ,
             and
             those
             we
             shall
             refer
             to
             two
             heads
             :
             first
             ,
             those
             that
             belong
             to
             the
             power
             ,
             and
             practise
             Apostolical
             ,
             (
             in
             the
             time
             and
             persons
             of
             the
             Apostles
             ;
             )
             secondly
             ,
             those
             that
             after
             the
             Apostles
             persons
             ,
             (
             and
             ever
             since
             )
             were
             to
             continue
             in
             the
             Church
             ,
             which
             we
             shall
             call
             
               Ecclesiastical
               Discipline
            
             (
             as
             distant
             from
             Apostolical
             )
             exercised
             (
             the
             one
             ,
             as
             the
             other
             )
             upon
             offenders
             either
             
               publick
               and
               scandalous
            
             ,
             or
             whose
             crimes
             otherwise
             came
             unto
             their
             cognizance
             ,
             and
             consisting
             either
             in
             separating
             and
             removing
             to
             some
             distance
             ,
             or
             in
             casting
             them
             totally
             
               out
               of
               the
               Church
            
             ,
             or
             Congregation
             of
             visible
             Professors
             here
             on
             earth
             ;
             answerable
             unto
             which
             ,
             [
             loosing
             ]
             must
             consequently
             be
             a
             delivering
             from
             those
             censures
             ,
             the
             absolving
             of
             him
             ,
             who
             was
             formerly
             separated
             ,
             or
             excommunicated
             ,
             restoring
             him
             to
             the
             visible
             Church
             ;
             or
             any
             part
             thereof
             (
             to
             the
             privileges
             of
             a
             Christian
             ,
             and
             the
             comforts
             of
             the
             Word
             ,
             and
             Services
             ,
             and
             Sacraments
             )
             who
             was
             before
             legally
             cast
             ou●
             of
             it
             ,
             and
             deprived
             of
             them
             .
          
           
             For
             the
             understanding
             of
             which
             ,
             and
             specially
             of
             the
             former
             ,
             the
             Apostolical
             power
             and
             practise
             (
             or
             as
             it
             was
             discernable
             
             among
             the
             Apostles
             )
             it
             will
             not
             be
             amisse
             to
             do
             these
             three
             things
             :
             1.
             
             To
             give
             you
             a
             view
             of
             the
             several
             sorts
             of
             Excommunication
             among
             the
             Jews
             ,
             to
             which
             some
             phrases
             in
             the
             New
             Testament
             refer
             :
             (
             because
             I
             see
             there
             is
             some
             controversie
             raised
             concerning
             them
             .
             )
             2.
             
             To
             mention
             some
             of
             those
             places
             in
             the
             New
             Testament
             ,
             which
             seem
             to
             refer
             to
             these
             ;
             And
             then
             3.
             to
             observe
             the
             phrases
             in
             the
             New
             Testament
             ,
             which
             are
             more
             
               purely
               Christian
            
             ,
             i.
             e.
             which
             more
             distinctly
             and
             peculiarly
             respect
             the
             use
             of
             these
             Censures
             among
             Christians
             .
          
           
             
               
                 Sect.
              
               52
            
             For
             the
             first
             ,
             I
             am
             sure
             ,
             't
             will
             be
             no
             news
             to
             say
             that
             there
             were
             three
             degrees
             of
             Excommunication
             among
             the
             Jews
             ;
             the
             first
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             remotion
             or
             separation
             ;
             the
             second
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Execration
             ,
             a
             more
             solemn
             Excommunication
             (
             with
             curses
             out
             of
             Moses
             Law
             and
             execrations
             added
             to
             it
             ,
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             of
             which
             we
             have
             Act.
             8.20
             .
             )
             inflicted
             on
             him
             who
             after
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             first
             for
             30
             dayes
             ,
             and
             then
             being
             allowed
             30
             dayes
             more
             (
             which
             is
             doubling
             of
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             still
             continued
             in
             that
             contumacy
             ,
             for
             then
             ,
             say
             the
             Jews
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             they
             anathematize
             him
             without
             defining
             any
             limited
             ●ime
             ,
             as
             before
             in
             Niddui
             they
             did
             .
             The
             third
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             kind
             of
             Proscription
             and
             delivering
             to
             desolation
             and
             destruction
             ;
             or
             to
             the
             coming
             of
             the
             Lord
             in
             judgement
             against
             him
             ,
             noted
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             added
             to
             the
             anathema
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             the
             Oriental
             tongues
             signifying
             Dominus
             ;
             whence
             in
             Etruria
             the
             Kings
             are
             called
             Murani
             ,
             saith
             Servius
             in
             Aen.
             12.
             and
             the
             Syrians
             now
             Maranitae
             ,
             because
             they
             call
             Christ
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             our
             Lord
             Agreeable
             to
             which
             it
             is
             ,
             that
             in
             Epiphanius
             ,
             GOD
             is
             by
             the
             Gazari
             call'd
             Marnas
             ,
             and
             by
             the
             Cretians
             their
             virgins
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             i.
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Ladies
             ,
             as
             among
             the
             Spaniards
             the
             form
             hath
             been
             used
             ,
             
               Sit
               anathema
               Marano
               ,
               &
               excommunicatus
               ,
            
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Let
               him
               be
               excommunicate
               from
               the
               hope
               of
               the
               Lord
            
             :
             (
             and
             though
             he
             that
             
               loves
               not
               the
               Lord
               Jesus
               Christ
            
             be
             not
             1
             Cor.
             16.22
             .
             appointed
             to
             be
             excommunicated
             by
             that
             phrase
             ,
             yet
             doth
             it
             referre
             to
             the
             use
             of
             the
             phrase
             among
             the
             Jews
             ,
             though
             there
             it
             be
             by
             way
             of
             accommodation
             set
             to
             signifie
             another
             matter
             ,
             that
             higher
             more
             direful
             sentence
             of
             (
             
               Go
               you
               cursed
            
             ,
             &c.
             )
             Of
             these
             three
             species
             thus
             set
             down
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             I
             should
             not
             add
             much
             more
             ,
             but
             that
             again
             I
             see
             two
             things
             resolved
             on
             by
             a
             fore-mentioned
             learned
             Author
             ,
             contrary
             to
             what
             
             hath
             been
             generally
             received
             in
             this
             matter
             ,
             and
             the
             latter
             of
             them
             apt
             ,
             if
             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
               ,
               ex●
               .
               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
             substan●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
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               pros●ribere
               ,
               proscriptionis
               poenam
               in
               aliquem
               fer●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
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               there
               shall
               be
               desolation
            
             ,
             &c.
             and
             3.
             finding
             the
             sense
             of
             both
             those
             originations
             to
             come
             to
             the
             same
             purpose
             of
             death
             ,
             or
             desolation
             ,
             or
             destruction
             ,
             noting
             that
             kinde
             of
             offender
             to
             be
             by
             that
             censure
             given
             up
             to
             divine
             vengeance
             ,
             which
             is
             generally
             the
             notion
             of
             that
             3
             degree
             of
             Excommunication
             ,
             which
             makes
             it
             to
             be
             taken
             for
             the
             same
             with
             Ma●anatha
             in
             the
             Apostle
             ,
             that
             
               God
               comes
            
             as
             a
             judge
             or
             avenger
             
             to
             such
             an
             one
             .
             For
             let
             me
             add
             to
             this
             matter
             this
             one
             thing
             ,
             that
             this
             third
             degree
             of
             censure
             among
             the
             Jews
             at
             Christs
             time
             ,
             was
             proper
             to
             him
             ,
             that
             under
             
               Moses
               Law
            
             had
             deserved
             death
             ,
             but
             by
             reason
             that
             the
             power
             of
             
               capital
               punishments
            
             was
             taken
             from
             the
             Jews
             ,
             could
             not
             by
             them
             be
             so
             punished
             ,
             and
             therefore
             was
             by
             this
             way
             thus
             delivered
             up
             to
             Gods
             hands
             ,
             to
             inflict
             vengeance
             upon
             him
             ,
             which
             they
             say
             did
             very
             frequently
             befall
             them
             in
             a
             remarkable
             manner
             ;
             and
             S.
             Austins
             observation
             is
             to
             this
             purpose
             ,
             
               quaest
               .
               super
            
             Deu.
             l.
             5.
             c.
             38.
             
             
               Hoc
               nunc
               agit
               in
               Ecclesiâ
               excommunicatio
               ,
               quod
               agebat
               tunc
               interfectio
               .
               Excommunication
               doth
               the
               same
               among
               Christians
               ,
               that
               killing
               did
               among
               the
               Jews
               .
            
             As
             for
             the
             third
             proof
             of
             the
             objection
             ,
             taken
             from
             the
             lessening
             of
             the
             authority
             of
             
               Elias
               Levita
            
             ,
             and
             
               David
               de
               Pomis
            
             ,
             it
             will
             be
             sufficient
             to
             say
             ,
             1.
             
             That
             to
             make
             that
             argumentative
             ,
             it
             ought
             to
             have
             been
             (
             but
             is
             not
             )
             proved
             ,
             that
             others
             which
             have
             call'd
             the
             three
             species
             in
             question
             ,
             are
             of
             greater
             authority
             then
             these
             .
             2.
             
             That
             Grammarians
             (
             if
             they
             be
             such
             indeed
             ,
             as
             those
             have
             been
             allowed
             that
             reputation
             )
             are
             f
             Criticks
             also
             ,
             and
             so
             as
             fit
             to
             be
             hearkned
             unto
             in
             such
             a
             matter
             
               of
               ancient
               custome
            
             among
             the
             Jews
             ,
             as
             if
             they
             had
             been
             Lawyers
             ,
             they
             would
             have
             been
             ;
             more
             ,
             I
             am
             sure
             ,
             then
             any
             other
             Lawyers
             ,
             which
             had
             not
             been
             so
             good
             Grammarians
             ;
             and
             yet
             that
             any
             
               Jewish
               Lawyer
            
             hath
             avowed
             the
             contrary
             opinion
             ,
             is
             not
             ,
             that
             I
             know
             of
             ,
             as
             yet
             pretended
             :
             And
             3.
             
             For
             the
             negligence
             or
             oscitance
             of
             these
             Grammarians
             ,
             that
             hath
             not
             with
             any
             proof
             or
             confirmation
             been
             laid
             to
             their
             charge
             ,
             and
             if
             it
             were
             ,
             't
             is
             as
             possible
             that
             Jewish
             Lawyers
             might
             have
             been
             guilty
             of
             it
             as
             they
             ,
             nay
             it
             were
             more
             reasonable
             to
             accuse
             them
             of
             oscitancy
             ,
             that
             make
             but
             two
             ,
             and
             them
             of
             
               double
               diligence
            
             that
             have
             discerned
             one
             species
             more
             then
             they
             .
             To
             this
             
               Topick
               ab
               authoritate
            
             I
             shall
             add
             only
             ,
             that
             Aloysius
             (
             whom
             the
             Reader
             is
             by
             this
             Gentleman
             advised
             to
             turn
             to
             
               Sched
               .
               sacro
               prof
            
             .
             l.
             7.
             c.
             10.
             )
             doth
             affirm
             in
             these
             direct
             words
             ,
             
               Sunt
               apud
               Hebraeos
               plures
               excommunicationis
               gradus
               ,
               Niddui
               ,
               Cherem
               ,
               Schamatha
               ;
               there
               are
               several
               degrees
               of
               excommmunication
               among
               the
               Hebrews
               ,
               those
               three
               by
               name
               ,
            
             though
             he
             inlarge
             not
             to
             explain
             the
             third
             ,
             as
             he
             doth
             these
             two
             former
             :
             and
             so
             much
             for
             the
             first
             particular
             .
          
           
             Now
             for
             the
             second
             thing
             ,
             that
             these
             
               species
               of
               excommunication
               
                 
                   Sect.
                
                 57
              
               among
               the
               Jews
            
             were
             only
             to
             exclude
             from
             
               civil
               society
            
             ,
             and
             
             had
             nothing
             to
             do
             with
             sacred
             ,
             I
             shal
             venture
             it
             to
             the
             judgment
             of
             intelligent
             indifferent
             men
             ,
             who
             shall
             but
             examine
             what
             they
             meet
             with
             on
             this
             subject
             ,
             if
             it
             be
             but
             at
             second
             hand
             in
             g
             Buxtorf
             ,
             &c.
             out
             of
             the
             Hebrew
             writers
             .
             It
             is
             his
             observation
             of
             Niddui
             the
             lowest
             species
             ,
             that
             it
             is
             
               remotio
               ab
               aliorum
               congressu
               quàm
               sacro
               ,
               quàm
               politico
               ,
               &
               domestico
               ,
               ad
            
             4
             
               passus
               ;
               separation
               not
               onely
               from
               civil
               commerce
               ,
               but
               from
               sacred
               also
               .
            
             Now
             that
             which
             I
             conceive
             hath
             caused
             this
             mistake
             in
             this
             first
             kind
             (
             &
             from
             thence
             perhaps
             without
             any
             new
             cause
             extended
             it
             to
             the
             rest
             )
             is
             that
             such
             an
             one
             that
             was
             separated
             by
             Niddui
             ,
             was
             allowed
             to
             come
             to
             the
             sacred
             meetings
             ,
             to
             be
             present
             at
             Common-prayers
             ,
             to
             teach
             others
             ▪
             and
             to
             be
             taught
             with
             others
             ,
             as
             the
             same
             author
             affirms
             ;
             but
             then
             this
             concludeth
             not
             against
             us
             ,
             for
             the
             same
             Buxtorf
             still
             adds
             ,
             
               sed
               semper
               sub
               dictâ
               lege
               remotionis
               ,
               alwayes
               under
               the
               forementioned
               law
               of
               remotion
               ,
               and
               distance
               .
            
             And
             so
             these
             two
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             it
             seems
             are
             reconcileable
             thus
             :
             
               Niddui
               is
               not
               a
               totall
               remotion
               or
               separation
            
             neither
             from
             sacred
             ,
             nor
             from
             
               civil
               society
            
             ,
             (
             being
             you
             know
             but
             the
             first
             degree
             or
             species
             )
             but
             onely
             ad
             4
             
               passus
               ,
               that
               none
               can
               come
               within
               the
               distance
               of
               foure
               paces
               of
               him
            
             that
             is
             under
             the
             censure
             ;
             and
             this
             degree
             of
             separation
             being
             extended
             to
             sacred
             as
             well
             as
             
               civil
               assemblies
            
             ,
             yet
             excluded
             him
             not
             either
             from
             praying
             with
             the
             Congregation
             ,
             or
             learning
             ,
             or
             (
             if
             he
             were
             a
             Doctor
             )
             teaching
             in
             it
             ;
             onely
             a
             mark
             was
             set
             upon
             him
             ,
             to
             discriminate
             him
             from
             others
             ,
             which
             were
             under
             no
             censure
             ;
             this
             is
             described
             in
             
               R.
               Eliezer
            
             ,
             c.
             17.
             
             
               King
               Solomon
            
             ,
             saith
             he
             ,
             
               when
               he
               built
               the
               house
               of
               the
               Sanctuary
               ,
               made
               two
               gates
               ,
               one
               for
               bridegrooms
               ,
               another
               for
               mourners
               and
               excommunicate
               persons
               ,
               by
               which
               they
               went
               into
               the
               Temple
               .
            
          
           
             And
             to
             these
             two
             gates
             and
             sorts
             of
             men
             the
             Apostle
             may
             seem
             
               
                 Sect.
              
               58
            
             to
             allude
             Rom.
             12.15
             .
             &
             1
             Cor.
             7.30
             .
             when
             he
             speaks
             of
             
               weeping
               with
               them
               that
               weep
               ,
               &
               rejoycing
               with
               them
               that
               rejoyce
            
             ;
             and
             no
             question
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             we
             render
             bewayling
             ,
             1
             Cor.
             5.2
             .
             refers
             to
             that
             stile
             of
             mourners
             ,
             and
             denotes
             the
             solemnity
             usual
             among
             the
             Jews
             of
             putting
             on
             mourning
             habit
             ,
             and
             wailing
             over
             them
             that
             were
             excommunicate
             ,
             according
             to
             that
             of
             the
             author
             of
             the
             Constitutions
             under
             Clements
             name
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             l.
             2.
             
             
               Let
               the
               incurable
               be
               put
               out
               of
               the
               Church
               with
               sorrow
               and
               wailing
               .
            
             These
             mourners
             ,
             or
             excommunicate
             
             in
             that
             Rabbi
             were
             those
             under
             Niddui
             ,
             who
             it
             seems
             were
             admitted
             to
             the
             temple
             ,
             but
             appointed
             to
             come
             in
             at
             a
             doore
             peculiar
             to
             them
             ,
             and
             with
             some
             such
             mark
             of
             discrimination
             ,
             that
             they
             that
             saw
             them
             might
             pray
             for
             them
             in
             this
             form
             ,
             
               Qui
               inhabitat
               domum
               hanc
               ,
               consoletur
               te
               ,
               indátque
               animo
               tuo
               ut
               obtemperes
               ,
               &c.
               
               He
               that
               dwels
               in
               this
               house
               ,
               comfort
               thee
               ,
               and
               give
               thee
               a
               heart
               to
               obey
            
             ;
             by
             which
             I
             am
             forced
             to
             confesse
             ,
             that
             Niddui
             did
             not
             separate
             from
             all
             society
             in
             sacris
             ,
             but
             only
             remove
             to
             such
             a
             distance
             ;
             and
             yet
             the
             Reader
             will
             be
             forced
             to
             confesse
             also
             ,
             that
             this
             separation
             or
             rather
             remotion
             belonged
             
               ad
               sacra
            
             ,
             as
             well
             as
             
               ad
               politica
            
             ,
             and
             in
             the
             same
             degree
             that
             it
             restrain'd
             the
             one
             kind
             of
             society
             ,
             it
             restrain'd
             the
             other
             also
             ;
             and
             so
             saith
             
               Jo.
               Mich.
               Dilherr
               .
               Elector
            
             .
             l.
             2.
             c.
             10.
             having
             premised
             that
             
               Niddui
               est
               hominis
               ab
               aliorum
               conventu
               tam
               sacro
               ,
               quam
               politico
               ,
               &
               domestico
               ,
               ad
            
             4
             
               usque
               cubitus
               sive
               passus
               per
               dies
            
             30
             
               remotio
               ,
               &c.
               
               A
               remotion
               from
               sacred
               ,
               civil
               ,
               domestick
               commerce
               ,
               to
               the
               distance
               of
               foure
               paces
               for
            
             30
             
               dayes
               ,
               a
               deprivation
               of
               the
               marriage
               bed
               ,
               of
               shaving
               ,
               and
               washing
               ,
               and
               such
               other
               commodities
               ,
            
             he
             adds
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             he
             that
             is
             under
             this
             censure
             ,
             may
             be
             present
             at
             sacred
             meetings
             ,
             but
             so
             many
             paces
             off
             from
             the
             rest
             of
             the
             company
             .
          
           
             
               
                 Sect.
              
               59
            
             And
             therefore
             whereas
             this
             author
             affirmeth
             that
             by
             Niddui
             is
             not
             meant
             an
             ejection
             out
             of
             the
             Church
             ,
             but
             only
             a
             deprivation
             of
             that
             liberty
             of
             civil
             society
             within
             
               four
               paces
            
             ,
             &
             applies
             to
             it
             that
             sense
             ,
             wherein
             the
             Poet
             cals
             the
             
               Britains
               ,
               toto
               divisos
               orbe
            
             ,
             divided
             from
             the
             
               whol
               world
            
             ,
             not
             that
             they
             are
             totally
             divided
             from
             the
             rest
             of
             the
             world
             ,
             but
             to
             denote
             a
             
               peculiar
               situation
            
             of
             those
             
               Islands
               in
               the
               Ocean
            
             ,
             I
             shal
             acknowledge
             the
             observation
             so
             far
             as
             it
             denies
             a
             
               totall
               separation
            
             ,
             but
             not
             as
             it
             intimates
             a
             greater
             separation
             in
             civilibus
             ,
             then
             in
             sacris
             ,
             as
             the
             words
             [
             
               peculiari
               illâ
               civilis
               inter
               suos
               consortii
               libertatis
               deprivation
               ?
            
             ]
             would
             seem
             to
             import
             ,
             and
             as
             the
             intention
             of
             the
             writer
             is
             by
             himself
             demonstrated
             to
             be
             .
             The
             matter
             is
             sufficiently
             clear
             that
             Niddui
             is
             but
             a
             lighter
             
               censure
               ,
               remotion
            
             or
             restraint
             for
             such
             a
             degree
             ,
             but
             not
             a
             total
             separation
             either
             from
             sacred
             ,
             or
             
               civil
               society
            
             ,
             yet
             stil
             as
             much
             from
             sacred
             as
             from
             civil
             ,
             in
             both
             limitedly
             30
             dayes
             ,
             and
             for
             the
             distance
             of
             
               four
               Cubits
            
             .
          
           
             
               
                 Sect.
              
               60
            
             But
             then
             for
             Cherem
             the
             second
             degree
             ,
             that
             is
             defin'd
             by
             h
             
               Buxtorf
               ,
               exclusion
               from
               the
               sacred
               assemblies
               ,
               casting
               out
               of
               the
               Synagogue
               
               with
               all
               the
               curses
               of
               Deut.
            
             28.
             (
             to
             which
             ,
             say
             i
             others
             ,
             was
             added
             the
             Ceremony
             of
             putting
             out
             the
             Candles
             ,
             to
             signifie
             him
             
               deprived
               of
               the
               light
               of
               heaven
            
             )
             and
             he
             hath
             proof
             for
             it
             out
             of
             
               Maimonides
               in
               Madda
               ,
               c.
            
             7.
             
             
               Muchram
               non
               docet
               néque
               discit
               cum
               aliis
               .
               He
               that
               is
               under
               the
               second
               censure
               ,
               is
               excluded
               from
               hearing
               the
               law
               in
               publick
            
             ;
             And
             ,
             as
             k
             Buxtorf
             elswhere
             adds
             ,
             
               ò
               Synagogâ
               ,
               conventibus
               ,
               negotiis
               ,
               publicis
               ,
               sacris
               ,
               &
               politicis
               omnibus
               exclusus
               ,
               donec
               resipiscat
            
             ;
             which
             may
             further
             appear
             by
             the
             form
             of
             this
             anathema
             ,
             which
             he
             brings
             out
             of
             an
             
               antient
               Hebr.
               manuscript
               .
               Sit
               in
               anathemate
               sanctorum
               excelsorum
               ,
               in
               anathemate
               ,
               Seraphim
               ,
               &
               Ophunnim
               ,
               in
               anathemate
               totius
               Ecclesiae
               ,
               &c.
               
            
             Now
             from
             this
             ,
             the
             third
             species
             differs
             onely
             in
             this
             ,
             that
             as
             that
             was
             a
             
               total
               separation
               ,
               donec
               resipiscat
               ,
               til
               he
               repent
               ,
            
             but
             reversible
             upon
             repentance
             ,
             total
             for
             the
             present
             ,
             but
             not
             irremissible
             ,
             so
             this
             was
             both
             total
             and
             final
             too
             ,
             &
             so
             undoubtedly
             (
             not
             remitting
             of
             the
             severity
             of
             the
             second
             but
             adding
             to
             it
             )
             extended
             to
             the
             
               separation
               in
               sacris
            
             also
             ;
             and
             therefore
             whatsoever
             may
             be
             said
             of
             Schammatha
             in
             the
             wide
             Rabbinical
             acception
             of
             it
             ,
             as
             it
             goes
             indifferently
             for
             Niddui
             ,
             there
             wil
             be
             little
             doubt
             ,
             but
             the
             Schammatha
             peculiarly
             so
             called
             ,
             or
             that
             which
             is
             call'd
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             
               Schammatha
               of
               the
               Lord
            
             ,
             or
             of
             the
             God
             of
             Israel
             ,
             is
             ,
             as
             the
             learned
             define
             it
             ,
             
               Ea
               quâ
               quis
               totaliter
               &
               finaliter
               ab
               Ecclesiâ
            
             (
             as
             that
             notes
             
               coetum
               sacrum
            
             ,
             as
             well
             as
             
               civilem
               )
               segregatus
               ,
               divino
               judicio
               sit
               devotus
               ,
               &
               cum
               eâ
               mors
               &
               exitium
            
             ;
             so
             Dilherr
             .
             l.
             2.
             of
             Maranatha
             (
             which
             he
             supposes
             to
             be
             al
             one
             with
             it
             )
             
               Est
               proscriptio
               extrema
               ,
               &
               absque
               spe
               veniae
               irrogata
               ,
               quâ
               reus
               omnibus
               humanae
               societatis
               juribus
               ,
               legibus
               ,
               &
               officiis
               exclusus
               ,
               judicio
               divino
               committitur
               ,
               &
               ad
               extremam
               desolationem
               condemnatur
               .
               A
               perfect
               proscription
               ,
               without
               hope
               of
               pardon
               ,
               by
               which
               the
               offender
               is
               excluded
               from
               all
               privileges
               ,
               and
               offices
               of
               humane
               society
               ,
               and
               committed
               to
               the
               judgement
               of
               God
               ,
               and
               condemned
               to
               extream
               desolation
               .
            
             I
             shal
             abstain
             from
             adding
             more
             to
             the
             proof
             of
             this
             truth
             in
             the
             several
             species
             ,
             conceiving
             that
             I
             have
             sufficiently
             proved
             or
             vindicated
             in
             the
             lowest
             ,
             &
             shewed
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               cause
               or
               the
               occasion
               of
               their
               mistake
               ,
            
             who
             deny
             it
             ;
             and
             then
             there
             will
             be
             little
             need
             to
             confirm
             it
             any
             further
             in
             the
             other
             
               two
               degrees
            
             ,
             which
             do
             adde
             to
             that
             lowest
             ,
             but
             cannot
             be
             thought
             to
             come
             short
             of
             it
             .
          
           
             And
             having
             thus
             clear'd
             the
             first
             thing
             which
             we
             proposed
             ,
             
               
                 Sect.
              
               61
            
             
             view'd
             the
             several
             sorts
             of
             Excommunication
             among
             the
             Jews
             ,
             I
             proceed
             now
             to
             the
             second
             ,
             to
             those
             places
             of
             the
             New
             Testament
             which
             seem
             to
             refer
             to
             them
             :
             In
             which
             matter
             I
             shall
             not
             be
             confident
             or
             dogmatical
             ,
             but
             deliver
             my
             thoughts
             as
             for
             the
             present
             it
             seems
             to
             me
             ,
             &
             shew
             you
             the
             grounds
             of
             my
             so
             seeming
             .
             And
             1.
             that
             place
             Luk.
             6.22
             .
             doth
             appear
             to
             belong
             to
             Excommunication
             among
             the
             Jews
             ,
             but
             whether
             to
             one
             only
             or
             more
             species
             of
             it
             ,
             I
             am
             uncertain
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             surely
             belongs
             to
             the
             first
             kind
             ,
             that
             of
             Niddui
             ,
             which
             cannot
             be
             more
             literally
             rendred
             in
             Greek
             then
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             separation
             ,
             or
             remotion
             ,
             4
             paces
             off
             ,
             and
             perhaps
             that
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             added
             to
             it
             ,
             signifies
             to
             do
             it
             contumeliously
             ;
             But
             yet
             because
             't
             is
             possible
             ,
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             may
             have
             a
             greater
             force
             in
             it
             ,
             and
             be
             a
             notation
             of
             cursing
             and
             execration
             ,
             not
             only
             in
             this
             but
             in
             other
             places
             of
             the
             Gospel
             ,
             therefore
             I
             conceive
             that
             word
             (
             set
             immediately
             after
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             may
             denote
             the
             
               second
               degree
            
             ,
             that
             of
             Cherem
             ,
             &
             then
             to
             the
             same
             wil
             belong
             that
             third
             phrase
             also
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               to
               cast
               out
               your
               name
               as
               evil
               ,
            
             for
             an
             Hebraism
             there
             is
             in
             these
             words
             ,
             which
             though
             a
             very
             learned
             man
             conceive
             to
             consist
             in
             this
             ;
             1.
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             shall
             be
             all
             one
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             as
             indeed
             sometimes
             it
             is
             )
             2.
             that
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               is
               to
               bring
               up
               an
               evil
               report
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             shal
             signifie
             the
             same
             thing
             ;
             yet
             I
             shal
             take
             leave
             to
             interpose
             ,
             1.
             that
             the
             phrase
             used
             
               for
               bringing
               up
               an
               evil
               report
               ,
               Num.
            
             14.36
             .
             is
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             nor
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             in
             brief
             ,
             that
             I
             canot
             find
             any
             where
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             the
             translators
             of
             the
             old
             ,
             or
             writers
             of
             the
             
               new
               Testament
               ,
               for
               bringing
               up
               an
               evil
               report
               .
            
             2.
             
             That
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               cast
               out
               your
               name
               as
               evil
            
             ;
             1.
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             yours
             ]
             then
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             as
             ]
             added
             ,
             wil
             be
             somewhat
             another
             kind
             of
             phrase
             then
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             as
             [
             
               to
               bring
               up
               an
               evil
               name
               or
               report
            
             ]
             is
             in
             our
             language
             a
             very
             intelligible
             phrase
             for
             defaming
             ,
             but
             [
             
               to
               bring
               up
               your
               name
               or
               report
               as
               evil
            
             ]
             is
             not
             so
             ;
             and
             therefore
             I
             shall
             venture
             to
             propose
             my
             conjecture
             ,
             that
             the
             Hebraism
             is
             not
             in
             the
             word
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             but
             in
             the
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             &
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             ]
             so
             that
             1.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             shall
             signifie
             no
             more
             then
             your
             persons
             ,
             or
             you
             (
             as
             Mat.
             1.23
             .
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             is
             no
             more
             then
             he
             (
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Act.
             1.15
             .
             signifies
             
               persons
               of
               men
            
             )
             shall
             be
             (
             not
             he
             shall
             be
             named
             by
             that
             name
             )
             a
             God
             
             with
             us
             ,
             or
             
               God
               incarnate
            
             )
             and
             then
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             shall
             signifie
             [
             as
             scandalous
             ]
             or
             offensive
             ,
             or
             abominable
             ,
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             by
             the
             72.
             sometimes
             rendred
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             being
             ashamed
             (
             whence
             perhaps
             our
             English
             bashful
             and
             abash
             )
             sometimes
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             abominate
             ,
             sometimes
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               to
               be
               evil
            
             or
             wicked
             ,
             Gen.
             34.24
             .
             Esd
             .
             4.12
             .
             and
             so
             [
             
               to
               cast
               out
               your
               names
               as
               evil
            
             ]
             will
             clearly
             signifie
             to
             
               cast
               you
               out
               as
               wicked
               ,
               shameful
               ,
               abominable
               persons
               ,
            
             a
             denotation
             of
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             was
             not
             onely
             separating
             or
             removing
             to
             a
             distance
             ,
             but
             
               total
               casting
            
             out
             ,
             and
             that
             with
             
               reproaches
               ,
               curses
            
             ,
             and
             execrations
             ,
             such
             as
             in
             Moses
             are
             denounced
             against
             greater
             malefactors
             ;
             whether
             these
             circumstances
             of
             this
             text
             do
             thus
             denote
             ,
             I
             am
             not
             confident
             ,
             and
             therefore
             have
             onely
             proposed
             a
             conjecture
             ,
             but
             that
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             do
             referre
             to
             the
             Niddui
             and
             Cherem
             I
             doubt
             not
             ,
             nor
             if
             you
             marke
             it
             ,
             doth
             
               H.
               Grotius
            
             who
             hath
             enlarged
             on
             that
             subject
             of
             Excommunication
             ,
             in
             his
             Annotations
             on
             that
             verse
             .
          
           
             No
             more
             do
             I
             find
             my self
             moved
             by
             the
             arguments
             of
             that
             
               
                 Sect.
              
               62
            
             learned
             Gentleman
             to
             doubt
             ,
             but
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               to
               be
               turned
               out
               of
               the
               Synagogue
               ,
            
             Joh.
             9.22.12.42.16.2
             .
             refers
             to
             the
             second
             of
             these
             species
             among
             the
             Jewes
             ,
             for
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             do
             sometime
             signifie
             a
             
               civil
               Congregation
            
             or
             assembly
             ,
             and
             not
             alwayes
             a
             sacred
             (
             as
             when
             the
             hypocrite
             is
             said
             to
             
               pray
               standing
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             places
             of
             
               publike
               concourse
               and
               corners
               of
               the
               streets
               ,
            
             as
             the
             most
             visible
             places
             ,
             Matth.
             6.
             )
             I
             shall
             easily
             grant
             ,
             &
             yet
             not
             think
             my self
             thereby
             concluded
             ,
             or
             obliged
             to
             yeeld
             ,
             but
             that
             it
             may
             also
             ,
             at
             other
             times
             ,
             note
             the
             holy
             assembly
             ,
             or
             meeting
             for
             the
             performance
             of
             
               sacred
               duties
            
             ,
             out
             of
             which
             it
             was
             sure
             no
             news
             for
             the
             Jews
             (
             after
             that
             
               capital
               judgements
            
             were
             taken
             away
             from
             them
             )
             to
             eject
             notorious
             malefactors
             ,
             particularly
             hereticks
             ,
             false
             prophets
             ,
             or
             their
             sectators
             ,
             and
             disciples
             ,
             as
             these
             here
             for
             preaching
             of
             Christ
             ,
             whom
             the
             Jews
             acknowledged
             not
             ;
             in
             like
             manner
             as
             in
             the
             time
             of
             the
             Captivity
             ,
             Esd
             .
             10.8
             .
             the
             order
             is
             given
             ,
             that
             whoso●ver
             appears
             not
             upon
             summons
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               all
               his
               estate
               shall
               be
               (
               forfeited
            
             we
             render
             ,
             the
             word
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             noting
             the
             Cherem
             which
             we
             now
             speak
             of
             )
             
               devoted
               ,
               anathematized
            
             ,
             as
             an
             evidence
             of
             that
             kinde
             of
             Excommunication
             which
             followes
             in
             
             the
             next
             words
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               he
               shall
               be
               separated
               from
               the
               Church
               or
               Congregation
               of
               the
               captivity
               ,
            
             not
             only
             from
             Civil
             ,
             but
             Ecclesiastical
             society
             with
             them
             ,
             for
             so
             Cherem
             was
             formerly
             demonstrated
             to
             signifie
             ;
             nay
             ,
             it
             may
             with
             some
             reason
             be
             conceived
             in
             that
             place
             from
             
               Ecclesiastical
               only
            
             ,
             in
             case
             of
             Cherem
             or
             
               total
               ejection
            
             ;
             for
             't
             is
             more
             probable
             ,
             that
             the
             King
             under
             whom
             they
             were
             captive
             ,
             allowing
             them
             some
             liberty
             for
             the
             exercise
             of
             their
             religion
             ,
             but
             in
             civil
             matters
             keeping
             them
             as
             captives
             and
             servants
             ,
             should
             permit
             them
             to
             punish
             one
             another
             by
             that
             way
             of
             casting
             out
             of
             their
             
               Ecclesiastical
               Assemblies
            
             ,
             then
             by
             that
             other
             of
             civil
             interdict
             ,
             especially
             if
             it
             be
             conceiv'd
             to
             extend
             to
             banishment
             ,
             &c.
             which
             would
             intrench
             upon
             his
             Prerogative
             ,
             and
             be
             a
             kind
             of
             turning
             the
             captive
             out
             of
             his
             captivity
             .
          
           
             
               
                 Sect.
              
               63
            
             That
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             belongs
             to
             this
             
               second
               species
            
             ,
             and
             so
             to
             casting
             out
             of
             the
             society
             
               in
               sacris
            
             ,
             is
             the
             distinct
             affirmation
             of
             the
             learned
             l
             Buxtorf
             in
             these
             words
             ,
             
               Haec
               est
               illa
               excommunicatio
            
             (
             speaking
             of
             
               Cherem
               )
               de
               qua
               in
               Evangelio
               Iohannis
               ,
            
             cap.
             9.22.12.42
             .
             
               etsi
               ab
               eo
               tempore
               Rabbini
               quaedam
               ipsi
               adjecerint
            
             :
             and
             the
             intimation
             of
             m
             
               John
               Coch
            
             also
             in
             these
             words
             ,
             
               Qui
               simpliciter
               excommunicatus
               est
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               est
               ille
               quidem
               separatus
               à
               coetu
               ,
               ita
               ut
               pro
               vero
               membro
               Ecclesiae
               non
               habeatur
               ,
               non
               tamen
               videtur
               esse
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               quia
               doctrinae
               particeps
               est
               .
            
             From
             which
             words
             of
             that
             very
             learned
             man
             ,
             I
             observe
             these
             two
             things
             contrary
             to
             what
             I
             see
             lately
             affirm'd
             .
             1.
             
             That
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             doth
             not
             belong
             to
             Niddui
             ,
             but
             to
             Cherem
             .
             2.
             
             That
             it
             is
             an
             ejection
             not
             only
             
               ab
               Ecclesiâ
               ,
               Synagogâ
            
             ,
             as
             that
             notes
             
               rempublicam
               Judaicam
            
             ,
             but
             from
             
               sacred
               Assemblies
            
             ,
             noted
             by
             
               doctrinae
               particeps
            
             ,
             according
             to
             that
             rule
             in
             
               Maimonides
               .
               Devotus
               nec
               docet
               nee
               docetur
               ,
            
             such
             an
             one
             is
             excluded
             from
             both
             ,
             it
             seems
             ,
             and
             so
             from
             those
             
               holy
               Assemblies
            
             ,
             where
             that
             was
             wont
             to
             be
             done
             .
          
           
             
               
                 Sect.
              
               64
            
             To
             this
             phrase
             of
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             is
             subjoyned
             Jo.
             16.2
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
               but
               (
               or
               yea
               )
               the
               hour
               cometh
               that
               every
               man
               that
               killeth
               you
               shall
               seem
               ,
               or
               be
               thought
               to
               do
               God
               service
               ,
            
             or
             to
             offer
             a
             sacrifice
             to
             him
             ;
             whereon
             I
             shall
             interpose
             a
             conjecture
             ,
             that
             those
             words
             may
             possibly
             denote
             the
             
               third
               degree
            
             ,
             that
             of
             Schammatha
             ,
             at
             least
             a
             consequent
             of
             it
             ,
             for
             so
             saith
             n
             Buxtorf
             
             of
             that
             
               species
               ,
               Mortem
               dicit
               ,
               quia
               cujusvis
               manibus
               ejus
               vita
               exposita
               est
               ,
               &
               euilibet
               eum
               interficiendi
               libera
               potestas
               :
               It
               is
               so
               call'd
               ,
               because
               such
               a
               mans
               life
               is
               exposed
               to
               any
               ones
               hands
               ,
               every
               one
               having
               a
               free
               power
               of
               killing
               him
            
             :
             &
             so
             to
             that
             he
             applies
             the
             Maranatha
             which
             is
             added
             to
             Anathema
             ,
             1
             Cor.
             16.22
             .
             a
             forme
             of
             extreme
             proscription
             ,
             delivering
             up
             the
             sinner
             to
             
               divine
               revenge
            
             ,
             in
             which
             case
             
               whosoever
               kill'd
               him
            
             ,
             conceived
             himself
             to
             perform
             an
             act
             of
             execution
             of
             justice
             ,
             and
             
               service
               to
               God.
            
             
          
           
             Some
             other
             places
             there
             are
             in
             the
             
               New
               Testament
            
             belonging
             
               
                 Sect.
              
               65
            
             to
             these
             
               Judaical
               censures
            
             ,
             fit
             to
             be
             explained
             ;
             but
             I
             have
             chosen
             to
             insist
             onely
             on
             those
             because
             ,
             I
             lately
             find
             them
             otherwise
             rendred
             ,
             but
             yet
             discern
             no
             reason
             to
             recede
             from
             what
             I
             have
             now
             delivered
             ,
             that
             they
             do
             belong
             to
             those
             species
             of
             Excommunication
             not
             only
             from
             civil
             but
             from
             sacred
             assemblies
             ,
             though
             one
             in
             an
             higher
             degree
             then
             another
             .
             To
             which
             I
             shall
             onely
             adde
             ,
             that
             they
             which
             have
             applied
             these
             places
             to
             
               Christian
               excommunication
            
             ,
             any
             otherwise
             then
             only
             by
             way
             of
             accommodation
             ,
             shall
             not
             be
             pleaded
             for
             by
             me
             ,
             who
             acknowledge
             that
             they
             belong
             to
             the
             Jews
             ,
             and
             to
             their
             usage
             of
             Christians
             ,
             and
             not
             to
             some
             Christians
             dealing
             with
             others
             ;
             but
             then
             sure
             there
             is
             as
             little
             reason
             on
             their
             side
             who
             will
             not
             allow
             that
             way
             of
             accommodation
             ,
             which
             would
             not
             be
             at
             all
             unreasonable
             ,
             though
             those
             phrases
             among
             the
             Jewes
             were
             supposed
             to
             belong
             only
             to
             
               civil
               commerce
            
             ;
             It
             being
             ordinary
             for
             Christ
             to
             ordain
             some
             things
             in
             his
             Church
             ,
             which
             were
             answerable
             to
             civil
             not
             sacred
             customes
             among
             the
             Jews
             (
             as
             the
             
               Lords
               Supper
            
             ,
             sure
             an
             Ecclesiastical
             rite
             among
             us
             ,
             was
             to
             their
             post-coenium
             ,
             which
             was
             not
             so
             ,
             and
             many
             the
             like
             ,
             )
             to
             transplant
             from
             their
             forum
             to
             our
             Church
             ,
             and
             therefore
             no
             way
             unfit
             for
             the
             Apostles
             and
             following
             Church
             to
             appropriate
             those
             words
             to
             Ecclesiastical
             senses
             ,
             though
             they
             were
             supposed
             to
             be
             among
             the
             Jewes
             of
             a
             greater
             latitude
             :
             Of
             which
             sort
             ,
             because
             I
             formerly
             promised
             it
             ,
             I
             shall
             now
             specifie
             in
             some
             instances
             .
          
           
             This
             may
             be
             discern'd
             in
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             if
             
               
                 Sect.
              
               66
            
             
             any
             man
             should
             prove
             to
             have
             no
             other
             sense
             among
             Christians
             ,
             then
             that
             of
             a
             meeting
             together
             in
             a
             
               Town
               hall
            
             ,
             upon
             no
             other
             way
             of
             probation
             ,
             but
             that
             the
             Hebrew
             words
             answerable
             to
             that
             ,
             are
             by
             the
             Talmudists
             ,
             yea
             even
             in
             the
             Scripture
             of
             the
             
               Old
               Testament
            
             taken
             in
             this
             sense
             ,
             this
             would
             be
             a
             little
             strange
             ;
             the
             matter
             of
             fact
             being
             most
             evident
             to
             the
             contrary
             ,
             and
             it
             being
             most
             prompt
             and
             proper
             ,
             that
             words
             used
             either
             among
             the
             Greeks
             or
             Hebrewes
             in
             forinsecal
             senses
             ,
             may
             be
             bent
             by
             Christian
             Writers
             to
             a
             sacred
             .
          
           
             
               
                 Sect.
              
               67
            
             So
             in
             like
             manner
             ,
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             it
             is
             acknowledged
             ,
             is
             answerable
             to
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             among
             the
             Jewes
             ,
             and
             that
             word
             denoted
             among
             them
             some
             offices
             ,
             which
             if
             they
             may
             in
             any
             respect
             be
             counted
             Ecclesiastical
             ,
             are
             yet
             very
             distant
             from
             the
             Christian
             use
             of
             it
             :
             such
             was
             that
             of
             the
             Messengers
             sent
             out
             to
             demand
             and
             bring
             in
             the
             dues
             to
             the
             Temple
             ,
             which
             cannot
             without
             the
             helpe
             of
             accommodation
             be
             applyed
             to
             the
             Christian
             acception
             of
             the
             word
             ;
             and
             such
             againe
             was
             the
             proxy
             in
             contracting
             or
             marrying
             two
             persons
             ,
             for
             he
             was
             call'd
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             i.
             e.
             Apostolus
             also
             ,
             an
             intercessor
             or
             internunce
             betwixt
             them
             ,
             which
             as
             a
             sponsor
             ,
             undertook
             for
             one
             to
             the
             other
             ,
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             such
             as
             Samson
             had
             Judg.
             14.20
             .
             
               i.
               e.
            
             in
             Varinus
             his
             definition
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             of
             whom
             he
             saith
             that
             when
             the
             
               Bridegroome
               himselfe
               must
               not
               goe
               into
               the
               Fathers
               house
               ,
               (
               viz.
            
             in
             a
             o
             second
             marriage
             ,
             such
             as
             that
             was
             of
             God
             with
             the
             Gentiles
             ,
             who
             had
             before
             espoused
             the
             Jewes
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               hee
               sends
               one
               of
               his
               friends
               :
            
             To
             which
             m●tion
             of
             the
             word
             (
             according
             to
             one
             punctation
             of
             the
             place
             )
             the
             Apostle
             may
             seem
             to
             referre
             ,
             2
             Cor.
             11.2
             .
             when
             he
             expresses
             his
             Apostleship
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               I
               have
               espoused
               you
               to
               one
               husband
               ,
            
             according
             to
             that
             sense
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             acknowledged
             by
             p
             
               Julius
               Pollux
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             making
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             sponsor
             all
             one
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             signifie
             the
             
               interceding
               or
               mediating
               a
               marriage
            
             ,
             all
             one
             with
             that
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             there
             used
             by
             St.
             Paul
             ,
             agreeable
             to
             which
             
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             by
             Pollux
             further
             extended
             to
             the
             
               mediators
               of
               any
               kinde
               of
               league
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
             and
             then
             according
             to
             that
             notion
             also
             ,
             is
             the
             
               Apostles
               pacifick
            
             office
             ,
             
               praying
               and
               beseeching
               us
               in
               Christs
               stead
               to
               be
               reconciled
               to
               God
               ,
            
             all
             which
             are
             very
             convenient
             accommodations
             ,
             but
             farre
             from
             requiring
             the
             Christian
             word
             to
             the
             very
             kinde
             of
             sense
             that
             the
             Hebrew
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             did
             import
             .
          
           
             So
             againe
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Bishops
             in
             the
             Christian
             Church
             ,
             doe
             in
             
               
                 Sect.
              
               68
            
             respect
             of
             their
             office
             ,
             particularly
             that
             of
             
               imposition
               of
               hands
            
             ,
             (
             peculiar
             to
             them
             above
             the
             Presbyters
             even
             in
             St.
             Jeromes
             confession
             )
             referre
             to
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             
               Princeps
               Synedrii
            
             ,
             who
             imposed
             hands
             upon
             those
             that
             were
             elected
             into
             the
             Sanhedrim
             ,
             but
             in
             respect
             of
             the
             name
             they
             referre
             to
             the
             use
             of
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             among
             the
             Jewes
             ,
             and
             accordingly
             the
             very
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             both
             1
             Mac.
             1.53
             .
             and
             in
             Josephus
             ,
             set
             to
             signifie
             them
             that
             are
             set
             over
             any
             publike
             businesse
             ,
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             that
             
               set
               men
               a
               worke
            
             ,
             and
             require
             an
             account
             of
             the
             performance
             ,
             and
             yet
             are
             by
             way
             of
             accommodation
             brought
             both
             in
             the
             
               New
               Testament
            
             ,
             and
             in
             all
             Sacred
             Writers
             since
             ,
             to
             signifie
             an
             office
             parallel
             to
             this
             ,
             but
             purely
             Ecclesiastick
             .
          
           
             So
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             though
             in
             the
             
               Old
               Testament
            
             
               
                 Sect.
              
               69
            
             it
             belong
             properly
             to
             the
             
               Elders
               of
               the
               people
            
             either
             in
             a
             common
             notion
             ,
             or
             as
             members
             of
             their
             Sanhedrim
             ,
             not
             any
             body
             ,
             or
             single
             persons
             peculiarly
             Ecclesiasticke
             ,
             (
             though
             by
             the
             way
             't
             is
             most
             cleare
             ,
             that
             the
             
               high
               Priests
            
             were
             not
             onely
             of
             that
             number
             ,
             part
             of
             their
             Sanhedrim
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             but
             also
             the
             chiefe
             of
             them
             ,
             and
             therefore
             in
             the
             
               New
               Testament
            
             the
             mention
             of
             the
             
               high
               Priests
               and
               Elders
            
             comes
             oft
             together
             in
             point
             of
             judicature
             ;
             and
             the
             businesse
             of
             that
             Court
             ,
             being
             all
             kinde
             of
             affaires
             ,
             Civil
             as
             well
             as
             Ecclesiasticke
             ,
             it
             was
             most
             reasonable
             that
             some
             persons
             of
             both
             conditions
             should
             be
             intrusted
             with
             them
             ,
             and
             there
             being
             so
             ,
             no
             wonder
             that
             there
             was
             no
             other
             Court
             ,
             or
             Tribunal
             meerly
             Ecclesiastical
             )
             yet
             doth
             it
             unquestionably
             belong
             ,
             both
             in
             
             many
             places
             of
             the
             
               New
               Testament
            
             ,
             and
             in
             the
             constant
             acception
             of
             primitive
             and
             after-writers
             ,
             to
             an
             order
             of
             Ecclesiasticks
             ,
             as
             is
             most
             apparent
             both
             by
             Clemens
             ,
             and
             Ignatius
             ,
             and
             is
             confest
             by
             them
             ,
             which
             assert
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             of
             Bishops
             ,
             and
             Presbyters
             :
             which
             makes
             it
             not
             very
             reasonable
             to
             consent
             to
             the
             way
             of
             arguing
             ,
             twice
             used
             by
             that
             
               learned
               Writer
            
             ,
             who
             from
             the
             Talmudical
             writings
             of
             the
             Creation
             of
             the
             
               Jewish
               Elders
            
             ,
             would
             conclude
             how
             little
             ,
             or
             how
             nothing
             there
             is
             in
             the
             Creation
             of
             a
             Presbyter
             among
             Christians
             ,
             more
             then
             of
             a
             
               Doctor
               of
               Law
               ,
               &c.
            
             
             But
             this
             by
             the
             way
             .
          
           
             
               
                 Sect.
              
               70
            
             Lastly
             ,
             so
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Deacons
             in
             the
             Christian
             Church
             are
             directly
             parallel
             to
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             under
             the
             Synagogue
             ,
             called
             by
             Epiphanius
             (
             by
             a
             light
             inflexion
             or
             change
             of
             the
             Hebrew
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             treasurers
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             Philo
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             Josephus
             )
             which
             I
             wonder
             a
             *
             learned
             man
             should
             carpe
             at
             ,
             onely
             upon
             this
             exception
             ,
             because
             it
             was
             not
             proved
             they
             were
             
               in
               synagogis
               praefecti
               ,
               ut
               ministrarent
               mensis
               ,
            
             when
             't
             is
             cleare
             that
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             the
             Acts
             ,
             noting
             first
             the
             ministring
             to
             them
             in
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             common
             table
             for
             the
             poore
             and
             rich
             ,
             doth
             
               in
               universum
            
             signifie
             [
             providing
             for
             the
             poore
             ]
             and
             that
             is
             as
             clearly
             parallel
             to
             the
             office
             of
             those
             treasurers
             among
             the
             Jewes
             ,
             as
             if
             they
             had
             literally
             in
             the
             
               Synagogue
               served
               tables
            
             .
          
           
             
               
                 Sect.
              
               71
            
             I
             should
             now
             proceed
             to
             my
             
               third
               proposal
            
             ,
             the
             phrases
             which
             are
             purely
             Christian
             ,
             but
             that
             I
             conceive
             it
             not
             unfit
             to
             take
             notice
             of
             one
             difficulty
             (
             which
             wee
             have
             not
             yet
             mentioned
             ,
             nor
             shall
             have
             occasion
             to
             mention
             among
             the
             phrases
             purely
             Christian
             )
             and
             to
             give
             some
             account
             of
             that
             in
             this
             place
             .
             And
             it
             is
             ,
             to
             examine
             what
             was
             the
             condition
             ,
             1.
             
             Of
             Heathens
             .
             2.
             
             Of
             Samaritans
             .
             3.
             
             Of
             those
             that
             are
             called
             Sinners
             .
             4.
             
             Of
             Publicans
             among
             the
             Jewes
             ;
             being
             tempted
             to
             that
             (
             if
             it
             be
             an
             extravagance
             )
             by
             another
             Parenthesis
             in
             a
             learned
             Authour
             before
             mentioned
             .
          
           
           
             For
             Gentiles
             ,
             they
             were
             of
             three
             sorts
             ;
             either
             1.
             
             
               Proselytes
               
                 
                   Sect.
                
                 72
              
               of
               justice
            
             ,
             who
             were
             circumcised
             ,
             and
             undertook
             their
             
               whole
               law
            
             ,
             and
             these
             were
             allowed
             to
             live
             among
             them
             ,
             to
             enjoy
             all
             liberty
             and
             priviledges
             ,
             that
             any
             Jew
             did
             ,
             differing
             from
             them
             in
             nothing
             but
             their
             Gentile-birth
             .
             Secondly
             ,
             
               Proselytes
               of
               the
               Gates
            
             ,
             which
             were
             converted
             so
             far
             by
             them
             ,
             as
             to
             receive
             the
             
               precepts
               of
               the
               sonnes
               of
               Adam
               and
               Noah
               ,
            
             but
             not
             to
             be
             circumcised
             ,
             &c.
             and
             these
             were
             also
             permitted
             to
             live
             freely
             among
             them
             in
             civii
             society
             ,
             and
             to
             come
             to
             the
             
               temple
               (
               Gods
               house
               being
               a
               house
               of
               prayer
               to
               all
               people
               ,
            
             i.
             e.
             to
             all
             such
             
               Gentle
               worshippers
            
             ,
             or
             
               godly
               men
               of
               the
               nation
            
             )
             but
             that
             with
             a
             marke
             of
             difference
             from
             the
             Jewes
             ,
             and
             
               perfect
               Proselytes
            
             ,
             there
             being
             a
             court
             provided
             on
             purpose
             for
             them
             ,
             called
             the
             
               court
               of
               the
               Gentiles
            
             ,
             divided
             from
             the
             court
             of
             the
             Jewes
             by
             a
             little
             partition
             called
             by
             the
             Apostle
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             by
             Josephus
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             on
             which
             was
             written
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               that
               no
               such
               Gentile
               proselyte
               might
               goe
               in
               i.
               e.
            
             beyond
             their
             owne
             ,
             into
             the
             Jewes
             court
             ;
             and
             so
             these
             though
             admitted
             to
             society
             in
             sacris
             ,
             yet
             were
             so
             removed
             or
             separated
             by
             law
             ,
             the
             whole
             body
             of
             them
             ,
             that
             they
             were
             in
             a
             manner
             under
             the
             censure
             of
             niddui
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             separated
             from
             them
             for
             some
             small
             space
             ,
             proportionable
             to
             that
             of
             
               foure
               paces
            
             ,
             but
             this
             not
             by
             any
             act
             of
             excommvnication
             ,
             but
             by
             a
             general
             law
             or
             tradition
             ,
             thus
             discriminating
             them
             from
             Jewes
             in
             this
             particular
             .
          
           
             Thirdly
             ,
             there
             were
             the
             Gentiles
             continuing
             still
             utterly
             
               
                 Sect.
              
               73
            
             unconverted
             in
             their
             Gentilisme
             ,
             and
             with
             those
             they
             were
             not
             to
             have
             society
             at
             all
             (
             not
             onely
             in
             sacris
             ,
             for
             there
             was
             no
             need
             of
             interdicting
             that
             ,
             they
             would
             not
             joyne
             with
             them
             and
             for
             them
             to
             joyne
             in
             the
             Gentile
             sacrifices
             were
             down-right
             Idolatry
             )
             but
             to
             separate
             from
             them
             ,
             for
             feare
             their
             company
             and
             conversation
             should
             infuse
             their
             
               Gentiles
               sinnes
            
             into
             them
             ,
             wherein
             they
             were
             so
             strict
             ,
             that
             they
             would
             not
             goe
             into
             the
             praetorium
             ,
             where
             the
             band
             of
             
               Roman
               (
               i.
               e.
            
             such
             Gentile
             )
             souldiers
             were
             ,
             
             Joh.
             18.
             ver
             .
             28.
             counting
             it
             a
             Pollution
             ,
             if
             they
             had
             so
             done
             .
             So
             you
             see
             what
             was
             the
             condition
             of
             the
             Gentiles
             among
             the
             Jewes
             ,
             and
             all
             this
             by
             law
             or
             standing
             custome
             among
             them
             ,
             without
             any
             interposition
             of
             any
             degree
             of
             excommunication
             ,
             as
             having
             nothing
             to
             do
             
               to
               judge
               them
               which
               are
               without
               ,
            
             i.
             e.
             the
             last
             kind
             of
             Gentiles
             ,
             and
             having
             set
             rules
             for
             the
             other
             two
             .
          
           
             
               
                 Sect.
              
               74
            
             Then
             for
             the
             Samaritans
             ,
             they
             are
             almost
             ,
             if
             not
             quite
             ,
             in
             the
             same
             case
             with
             the
             last
             sort
             of
             Gentiles
             ,
             no
             conversation
             allowed
             between
             the
             Jewes
             and
             them
             ,
             as
             you
             see
             Joh.
             4.
             ver
             .
             9.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               Jewes
               have
               not
               common
               commerce
               with
               the
               Samaritans
               ,
            
             no
             not
             so
             farre
             ,
             as
             that
             one
             should
             give
             the
             other
             meat
             or
             drinke
             in
             his
             want
             ,
             or
             helpe
             him
             to
             it
             ,
             as
             appeares
             by
             the
             former
             part
             of
             that
             verse
             ,
             
               Doest
               thou
               being
               a
               Jew
               aske
               to
               drinke
               of
               me
               being
               a
               Samaritan
               ?
            
             they
             might
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               eat
               together
            
             ,
             which
             was
             proportionable
             to
             the
             Niddui
             ,
             (
             that
             being
             a
             separation
             ,
             to
             the
             distance
             of
             foure
             paces
             ,
             
               à
               congressu
               domestico
            
             ,
             
             as
             well
             as
             
               sacro
               &
               civili
            
             ,
             and
             a
             prohibition
             of
             eating
             and
             drinking
             together
             promiseuously
             )
             and
             not
             onely
             so
             ,
             but
             an
             interdicting
             of
             acts
             of
             
               common
               humanity
            
             ,
             as
             helping
             to
             necessaries
             of
             life
             ,
             like
             the
             proscription
             among
             the
             Romans
             ;
             but
             this
             is
             not
             by
             way
             of
             excommunication
             againe
             ,
             (
             but
             by
             
               standing
               law
               or
               custome
            
             )
             for
             the
             Samaritans
             used
             not
             the
             same
             place
             of
             worship
             with
             the
             Jewes
             ,
             came
             not
             to
             Jerusalem
             ,
             Joh.
             4.
             ver
             .
             20.
             and
             so
             could
             not
             be
             excommunicated
             by
             them
             .
             Nay
             ,
             Matth.
             10.
             ver
             .
             5.
             you
             shall
             see
             the
             Samaritans
             and
             the
             Gentiles
             joyned
             together
             in
             opposition
             to
             the
             Jews
             ,
             when
             the
             Apostles
             are
             commanded
             to
             
               go
               neither
               to
               the
               way
               of
               the
               Gentiles
               ,
               nor
               to
               the
               City
               of
               Samaria
               ,
               but
               onely
               to
               the
               lost
               sheep
               of
               the
               house
               of
               Israel
            
             ;
             that
             is
             ,
             first
             to
             them
             ,
             before
             either
             Samaritans
             or
             Gentiles
             were
             preacht
             to
             ,
             which
             were
             all
             one
             in
             effect
             ,
             the
             Samaritan
             being
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             an
             aliene
             ,
             Luke
             17.16
             .
          
           
             In
             the
             next
             place
             ,
             the
             word
             sinners
             is
             in
             the
             
               New
               Testament
            
             an
             equivocal
             word
             ;
             for
             it
             may
             signifie
             either
             Gentiles
             ,
             as
             Gal.
             2.15
             .
             
               sinners
               of
               the
               Gentlles
            
             ;
             or
             else
             
               scandalous
               offenders
            
             ,
             
             infamous
             persons
             ,
             harlots
             ,
             &c.
             these
             (
             it
             seems
             )
             it
             was
             unlawful
             to
             
               eat
               with
               ,
               Mat.
            
             9.11
             .
             If
             taken
             under
             the
             first
             notion
             ,
             the
             case
             will
             be
             clear
             upon
             the
             same
             account
             ,
             as
             before
             we
             gave
             you
             of
             the
             Heathens
             :
             but
             under
             the
             second
             notion
             ,
             if
             sinners
             signifie
             notorious
             offenders
             ,
             then
             are
             they
             considered
             either
             as
             men
             under
             the
             punishment
             of
             excommunication
             ,
             or
             at
             least
             worthy
             to
             be
             under
             it
             ,
             and
             that
             either
             under
             niddui
             or
             cherem
             ,
             the
             lowest
             of
             which
             would
             make
             them
             uncapable
             of
             
               familiar
               conversation
            
             ,
             and
             eating
             together
             with
             other
             Jews
             ;
             and
             upon
             that
             ground
             ,
             the
             Jewes
             might
             quarrel
             with
             Christ
             for
             eating
             with
             them
             ,
             and
             S.
             Paul
             speaking
             of
             the
             
               incestuous
               person
            
             might
             refer
             to
             the
             Jewish
             custome
             ,
             and
             thereupon
             command
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             not
             to
             eat
             with
             him
             ,
             (
             that
             remotion
             in
             niddui
             for
             the
             distance
             of
             four
             cubits
             ,
             being
             unreconcileable
             with
             familiar
             eating
             together
             )
             and
             so
             the
             Pharisee
             ,
             when
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Luk.
             7.37
             .
             came
             with
             her
             
               cruse
               of
               ointment
               ,
               and
               anointed
               and
               kist
               Christs
               feet
               ,
            
             resolves
             that
             if
             Christ
             knew
             what
             she
             were
             ,
             he
             would
             not
             admit
             of
             so
             neer
             a
             commerce
             with
             her
             ,
             and
             concludes
             him
             no
             Prophet
             ,
             that
             he
             did
             not
             know
             it
             .
          
           
             Lastly
             ,
             for
             the
             Publicans
             ,
             who
             were
             also
             thought
             unfit
             for
             
               
                 Sect.
              
               76
            
             men
             to
             
               eat
               and
               drink
            
             with
             ,
             I
             conceive
             that
             is
             not
             again
             from
             any
             of
             the
             
               Jewish
               censures
            
             past
             upon
             them
             ,
             but
             only
             because
             either
             they
             were
             Gentiles
             ,
             and
             so
             uncapable
             of
             that
             commerce
             ,
             or
             else
             being
             Jews
             ,
             yet
             being
             officers
             of
             the
             Romans
             ,
             they
             were
             supposed
             to
             commerce
             ordinarily
             with
             Gentiles
             ,
             and
             so
             to
             be
             polluted
             by
             that
             means
             ,
             and
             by
             the
             law
             of
             
               legal
               pollution
            
             interdicted
             that
             familiar
             reception
             among
             the
             Jewes
             ;
             notwithstanding
             which
             ,
             it
             appeares
             ,
             the
             
               Publican
               ,
               Luk.
            
             18
             ,
             10.
             
               went
               up
               to
               the
               Temple
               to
               pray
               ,
            
             as
             well
             as
             the
             Pharisee
             ;
             and
             if
             the
             Parable
             be
             argumentative
             ,
             it
             seems
             the
             Pharisee
             and
             the
             Publican
             were
             in
             the
             same
             Court
             of
             the
             Temple
             ,
             (
             as
             maybe
             guest
             by
             the
             Pharisees
             pointing
             him
             out
             ,
             
               This
               Publican
            
             )
             and
             so
             that
             the
             Publican
             enjoyed
             all
             the
             same
             priviledges
             of
             accesse
             that
             the
             other
             did
             ,
             (
             though
             still
             he
             continued
             afar
             off
             ,
             &
             that
             in
             a
             most
             
               humble
               posture
            
             ,
             as
             if
             he
             he
             were
             ander
             niddui
             ,
             that
             lowest
             degree
             of
             excommunication
             )
             but
             because
             it
             may
             be
             subject
             to
             mistake
             ,
             to
             argue
             from
             Parables
             ,
             I
             shall
             not
             do
             so
             ,
             but
             leave
             the
             
             Publican
             joyned
             with
             the
             sinner
             ,
             as
             one
             Heathen
             with
             another
             ,
             both
             by
             the
             Jewish
             laws
             ,
             forbidden
             to
             converse
             with
             ,
             and
             not
             expelled
             by
             any
             censure
             of
             excommunication
             .
          
           
             These
             conjectures
             being
             thus
             obiter
             and
             in
             passage
             premised
             ,
             only
             on
             purpose
             to
             discard
             some
             lesse
             pertinent
             places
             ,
             which
             some
             others
             perhaps
             have
             taken
             liberty
             to
             make
             use
             of
             ,
             and
             not
             out
             of
             design
             to
             make
             any
             special
             advantage
             of
             this
             explication
             of
             them
             ,
             in
             order
             to
             my
             present
             purpose
             ,
             or
             in
             opposition
             to
             any
             ;
             I
             come
             now
             to
             the
             last
             thing
             proposed
             even
             now
             ,
             to
             shew
             you
             the
             phrases
             more
             purely
             Christian
             :
             Such
             are
             ,
             1.
             
             
               To
               deliver
               unto
               Satan
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             1
             Cor.
             5.5
             .
             1
             Tim.
             1.20
             .
             answerable
             to
             Cherem
             among
             the
             Jews
             ,
             so
             far
             as
             belonged
             to
             the
             
               society
               in
               sacris
            
             ,
             a
             turning
             the
             blasphemer
             out
             of
             the
             Church
             of
             Christ
             .
             This
             was
             the
             frequent
             stile
             of
             excommunication
             ,
             because
             it
             was
             the
             depriving
             the
             man
             of
             those
             every-day
             means
             which
             are
             in
             Christianity
             afforded
             ,
             as
             ordinarily
             usefull
             to
             eject
             Satan
             and
             the
             power
             of
             his
             Kingdom
             out
             of
             the
             heart
             :
             Such
             are
             ,
             1.
             
             The
             
               Prayers
               of
               the
               Church
            
             .
             2.
             
             The
             publick
             use
             of
             the
             Word
             or
             Doctrine
             of
             Christianity
             :
             (
             for
             so
             he
             that
             is
             under
             
               Gherem
               ,
               nec
               docet
               nec
               docetur
               ,
               neither
               teacheth
               nor
               are
               taught
               ,
            
             and
             in
             the
             ancient
             Christian
             Church
             it
             appears
             they
             were
             excluded
             from
             that
             ,
             &
             upon
             repentance
             received
             for
             the
             first
             three
             years
             among
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             hearers
             in
             the
             porch
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             saith
             Zonaras
             ,
             which
             being
             the
             first
             degree
             of
             their
             return
             to
             communion
             ,
             argues
             that
             before
             they
             were
             excluded
             from
             it
             )
             and
             thirdly
             ,
             the
             Sacrament
             of
             the
             
               Lords
               Supper
            
             ,
             in
             which
             respect
             scandalous
             sinners
             are
             by
             S.
             Jude
             call'd
             
               spots
               in
               their
               feasts
            
             ,
             or
             agapae
             (
             which
             being
             annext
             to
             the
             
               Lords
               Supper
            
             denoted
             the
             whole
             action
             )
             
               i.
               e.
            
             unfit
             ,
             as
             
               blemished
               sacrifices
            
             to
             be
             received
             there
             .
             The
             use
             of
             which
             means
             being
             in
             the
             oeconomy
             of
             the
             Gospel
             designed
             to
             so
             much
             advantage
             to
             the
             Soule
             ,
             for
             the
             casting
             Satan
             out
             of
             it
             ,
             consequently
             the
             banishing
             from
             ,
             or
             depriving
             of
             the
             use
             of
             those
             means
             is
             properly
             stiled
             the
             
               delivering
               to
               Satan
            
             ,
             though
             in
             Gods
             gracious
             disposal
             of
             all
             things
             ,
             that
             be
             d●signed
             by
             him
             also
             to
             the
             same
             gracious
             end
             ,
             to
             
               cast
               Satan
            
             out
             of
             him
             ,
             on
             whom
             nothing
             else
             can
             be
             able
             to
             work
             .
          
           
             
               
                 Sect.
              
               77
            
             But
             then
             secondly
             ,
             it
             was
             so
             call'd
             ,
             because
             in
             the
             
               Apostles
               times
            
             a
             sad
             consequent
             there
             was
             of
             this
             tradition
             or
             excommunication
             ,
             
             proportionable
             to
             the
             
               dirae
               or
               execrations
            
             in
             
               the
               Jewish
               cherem
            
             ,
             which
             ,
             say
             they
             ,
             
               rarò
               effectu
               carebant
               ,
               seldome
               wanted
               the
               effect
               ,
            
             to
             wit
             ,
             corporal
             power
             and
             possession
             ,
             and
             inflictions
             of
             Satan
             on
             those
             ,
             who
             were
             delivered
             up
             to
             him
             ,
             as
             to
             a
             lictor
             or
             carnifex
             (
             in
             like
             manner
             as
             we
             read
             befell
             Saul
             after
             his
             defection
             from
             God
             ,
             when
             the
             
               evill
               spirit
               came
               upon
               him
            
             ,
             1
             Sam.
             16.
             vers
             .
             14.
             )
          
           
             For
             it
             must
             be
             remembred
             ,
             that
             about
             Christs
             time
             ,
             and
             a
             little
             
               
                 Sect.
              
               78
            
             after
             ,
             the
             devil
             was
             permitted
             to
             have
             such
             a
             ranging
             unlimited
             power
             ,
             that
             he
             did
             ordinarily
             obtain
             leave
             to
             tyrannize
             over
             the
             bodies
             of
             mortal
             men
             ,
             laying
             all
             kinds
             of
             diseases
             upon
             them
             ,
             (
             as
             indeed
             there
             is
             scarce
             any
             kind
             of
             disease
             ,
             but
             some
             resemblance
             of
             it
             you
             may
             finde
             in
             some
             or
             other
             of
             those
             described
             in
             the
             Gospel
             )
             which
             is
             somtimes
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Satans
               buffeting
            
             ,
             2
             Cor.
             12.7
             .
             sometimes
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             racking
             or
             tormenting
             ,
             as
             of
             the
             
               Paralytick
               ,
               Mat.
            
             8.6
             .
             
               grievously
               tormented
            
             ,
             and
             so
             Mat.
             4.
             v.
             24.
             that
             condition
             of
             men
             is
             described
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             we
             render
             it
             ,
             
               taken
               with
               divers
               diseases
               and
               torments
               ,
            
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             is
             used
             ordinarily
             for
             those
             ,
             that
             are
             
               possest
               with
               devils
            
             ,
             and
             so
             here
             of
             those
             consequents
             of
             such
             possessions
             ,
             and
             therefore
             follows
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               and
               possest
               with
               devils
            
             .
             And
             sometimes
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               bind
            
             ,
             as
             Luk.
             11.13
             .
             in
             the
             story
             of
             the
             
               woman
               which
               had
               the
               spirit
               of
               infirmity
               ,
            
             vers
             .
             11.
             (
             
               i.
               e.
            
             a
             devil
             or
             
               evil
               spirit
            
             that
             inflicted
             a
             strange
             infirmity
             or
             disease
             upon
             her
             )
             18.
             years
             ,
             
               bowing
               her
               together
               ,
               that
               she
               was
               not
               able
               to
               look
               up
            
             ;
             'T
             is
             said
             of
             her
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               that
               Satan
               had
               bound
               her
               ,
               ver
               .
            
             16.
             and
             the
             curing
             her
             is
             called
             
               loosing
               her
               from
               her
               infirmity
               ,
               ver
               .
            
             12.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               from
               her
               bond
               ,
               ver
            
             .
             16.
             agreeable
             to
             the
             phrase
             of
             binding
             and
             loosing
             in
             this
             businesse
             ,
             Mat.
             16.19
             .
             &
             18.10
             .
             Hence
             it
             is
             that
             the
             
               Apostles
               delivering
               to
               satan
            
             ,
             is
             said
             to
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             1
             Cor.
             5.5
             .
             
               to
               the
               destruction
               of
               the
               flesh
               ,
               i.
               e.
            
             by
             way
             of
             pain
             or
             disease
             ,
             a
             speciall
             part
             of
             
               Apostolical
               discipline
            
             .
             Thus
             in
             
               Ignatius
               Epistle
            
             to
             the
             Romans
             ,
             we
             have
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               punishment
               of
               the
               devil
            
             ,
             which
             I
             conceive
             in
             that
             place
             must
             belong
             onely
             to
             
               temporal
               inflictions
            
             ,
             because
             he
             wishes
             it
             were
             upon
             himself
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               that
               he
               may
               by
               that
               means
               obtain
               or
               come
               to
               Christ
               ,
            
             of
             which
             eternal
             would
             deprive
             him
             ;
             and
             ,
             perhaps
             S.
             Pauls
             wish
             extended
             no
             farther
             ,
             Rom.
             9.
             then
             to
             be
             thus
             
             excommunicate
             from
             the
             Church
             of
             Christ
             ,
             and
             to
             be
             under
             those
             temporal
             evils
             that
             attended
             it
             ,
             which
             was
             an
             exuberance
             of
             love
             also
             to
             his
             brethren
             .
          
           
             
               
                 Sect.
              
               79
            
             The
             summe
             of
             what
             hath
             been
             spoken
             on
             this
             point
             ,
             is
             ,
             That
             as
             amongst
             the
             ancient
             heathen
             Romans
             there
             was
             banishment
             ,
             and
             
               interdictio
               ignis
               &
               aquae
            
             ,
             offenders
             were
             interdicted
             the
             necessaries
             of
             life
             :
             and
             as
             in
             Iosephus
             ,
             the
             Esseni
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &c.
             
               cast
               out
               from
               their
               congregation
               such
               as
               are
               taken
               in
               notorious
               offences
               ,
               and
               they
               that
               are
               thus
               cast
               out
               ,
               come
               many
               times
               to
               miserable
               deaths
               ,
               consumed
               with
               hunger
               ,
               &c.
            
             or
             as
             Heliodorus
             ,
             2
             Mac.
             3.
             in
             his
             sacrilegious
             enterprise
             was
             scourged
             by
             two
             Angels
             in
             the
             shape
             of
             
               young
               men
               ,
               v.
            
             26.
             and
             hardly
             came
             off
             with
             life
             .
             So
             the
             
               Apostolical
               Excommunication
            
             ,
             or
             Anathema
             ,
             was
             attended
             with
             these
             adversaries
             of
             life
             ,
             
               diseases
               ,
               pains
            
             ,
             &
             grievous
             torments
             ,
             to
             lay
             a
             necessity
             on
             them
             of
             returning
             ,
             or
             being
             reformed
             by
             that
             means
             .
             And
             this
             I
             conceive
             is
             the
             rod
             which
             the
             Apostle
             mentions
             ,
             1
             Cor.
             4.21
             .
             the
             power
             of
             inflicting
             death
             ,
             as
             on
             Ananias
             ;
             or
             diseases
             ,
             blindnesse
             on
             Elymas
             ,
             and
             the
             like
             ;
             the
             Heb
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             there
             rendred
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             rod
             ,
             being
             Isa
             .
             10.24
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             plague
             ,
             all
             one
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Mar.
             3.10
             .
             and
             so
             very
             capable
             in
             that
             place
             of
             this
             interpretation
             ,
             &
             by
             the
             matter
             of
             the
             choice
             there
             proposed
             to
             the
             Corinthians
             most
             fitly
             applied
             to
             it
             .
          
           
             
               
                 Sect.
              
               80
            
             This
             have
             I
             said
             ▪
             (
             and
             might
             adde
             a
             great
             deal
             more
             )
             to
             illustrate
             this
             one
             phrase
             of
             
               delivering
               to
               Satan
            
             ,
             and
             in
             it
             that
             Apostolical
             censure
             of
             excommunication
             ,
             and
             its
             attendant
             ,
             corporal
             inflictions
             of
             diseases
             and
             pains
             .
          
           
             
               
                 Sect.
              
               81
            
             To
             all
             which
             ,
             methinks
             Cains
             condition
             described
             ,
             Gen.
             4.
             is
             very
             applyable
             ,
             (
             by
             way
             of
             accommodation
             at
             least
             )
             ver
             .
             14.
             
             
               Behold
               ,
               thou
               hast
               driven
               me
               out
               from
               the
               face
               of
               the
               earth
            
             ;
             answerable
             to
             v.
             11.
             
             
               Thou
               art
               cursed
               from
               the
               earth
               ,
            
             theor
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Anathema
             to
             which
             the
             cursing
             there
             is
             answerable
             ,
             being
             a
             species
             of
             excommunication
             higher
             then
             Niddui
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             even
             a
             driving
             or
             casting
             out
             ,
             the
             English
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             before
             mentioned
             ,
             Luk.
             6.22
             .
             
               i.
               e.
            
             either
             from
             the
             Church
             (
             as
             anon
             you
             shall
             see
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifie
             )
             or
             which
             is
             all
             one
             ,
             from
             that
             part
             of
             the
             earth
             ,
             where
             Adam
             and
             his
             other
             children
             dwelt
             ,
             as
             the
             sole
             Church
             then
             existent
             ,
             and
             
             thereupon
             immediatly
             it
             follows
             ,
             and
             
               from
               thy
               face
               shal
               I
               be
               hid
               :
            
             Gods
             face
             typically
             noting
             the
             Church
             ,
             where
             God
             had
             alwayes
             a
             
               peculiar
               presence
            
             ,
             to
             which
             refers
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             
               bread
               of
               faces
            
             ;
             or
             shewbread
             in
             the
             Temple
             ,
             shewing
             or
             signifying
             the
             presence
             of
             God
             there
             ,
             
               and
               I
               shal
               be
               a
               fugitive
               and
               vagabond
            
             ;
             and
             then
             finally
             it
             
               shal
               come
               to
               passe
               ,
               saith
               he
               ,
               that
               every
               one
               that
               findeth
               me
               ,
               shall
               stay
               me
            
             ;
             there
             is
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               death
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ;
               excision
            
             ,
             from
             which
             though
             God
             freed
             him
             ,
             v.
             15.
             yet
             the
             other
             he
             lay
             under
             ,
             as
             appears
             by
             v.
             16.
             
             
               Cain
               went
               out
               from
               the
               presence
               of
               the
               Lord
               ,
               went
               out
               ,
               i.
               e.
            
             was
             turned
             out
             (
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Mat.
             25.46
             .
             is
             all
             one
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             chap.
             8.12
             .
             )
             
               of
               the
               presence
               of
               the
               Lord
               ,
               i.
               e.
            
             out
             of
             the
             Church
             ,
             or
             visible
             congregation
             of
             Gods
             servants
             ,
             the
             place
             where
             God
             is
             pleased
             peculiarly
             to
             exhibite
             himself
             ,
             
               i.
               e.
            
             out
             of
             
               Adams
               family
            
             or
             the
             place
             where
             he
             dwelt
             ,
             for
             it
             follows
             ,
             Cain
             dwelt
             in
             the
             land
             of
             Nod
             on
             the
             East
             of
             Eden
             ,
             but
             this
             onely
             as
             an
             image
             or
             accommodation
             .
          
           
             One
             thing
             I
             desire
             here
             to
             interpose
             as
             in
             a
             Parenthesis
             ,
             
               
                 Sect.
              
               82
            
             which
             hath
             been
             touched
             on
             in
             other
             *
             Papers
             ,
             but
             wil
             be
             here
             seasonably
             set
             down
             more
             at
             large
             ,
             as
             peculiarly
             pertinent
             to
             the
             matter
             now
             in
             hand
             of
             
               delivering
               to
               Satan
            
             ,
             and
             't
             is
             this
             ,
             that
             this
             act
             of
             the
             Church
             in
             
               delivering
               up
               to
               Satan
            
             ,
             is
             but
             an
             Image
             of
             Gods
             real
             dealing
             ,
             who
             is
             wont
             upon
             occasion
             
               tradere
               Satanae
               ,
               to
               deliver
               men
               unto
               Satan
               .
            
             The
             ground
             of
             this
             affirmation
             you
             may
             discern
             by
             compounding
             these
             Scripture
             Truths
             together
             .
             1.
             
             That
             
               Satan
               is
               our
               adversary
               before
               God
               ,
            
             and
             therefore
             call'd
             Satan
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             signifies
             so
             ,
             and
             also
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             enemy
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               set
               against
               us
            
             ,
             &c.
             
             Secondly
             ,
             that
             one
             main
             act
             of
             his
             Satanship
             is
             exprest
             in
             accusing
             us
             
               before
               God
               ,
               Rev.
            
             12.11
             .
             and
             thence
             he
             is
             call'd
             peculiarly
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               i.
               e.
            
             an
             
               opposite
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               in
               court
               of
               judicature
               ,
            
             1
             Pet.
             5.8
             .
             and
             that
             either
             1.
             upon
             some
             false
             suggestion
             ,
             no
             real
             crime
             ,
             as
             particularly
             that
             of
             unsincerity
             (
             or
             serving
             God
             only
             as
             long
             as
             God
             used
             him
             wel
             ,
             allowed
             him
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             in
             the
             case
             of
             
               Job
               ,
               Chap.
            
             1.
             vers
             .
             9.11
             .
             in
             which
             respect
             he
             is
             peculiarly
             call'd
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             calumniator
             ;
             and
             't
             is
             observable
             that
             the
             72.
             doe
             most
             what
             render
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             by
             that
             word
             ,
             noting
             this
             act
             of
             calumnia●ing
             Gods
             servants
             to
             their
             Master
             ,
             to
             be
             a
             special
             piece
             of
             his
             being
             our
             adversary
             ;
             Or
             else
             ,
             secondly
             ,
             upon
             the
             real
             commission
             of
             some
             sin
             ,
             which
             advantage
             he
             will
             be
             sure
             not
             to
             omit
             ,
             when
             he
             
             can
             take
             it
             ,
             for
             sure
             he
             that
             will
             accuse
             falsly
             ,
             will
             not
             spare
             to
             accuse
             when
             he
             hath
             true
             matter
             of
             accusation
             allowed
             him
             .
             To
             which
             purpose
             he
             is
             stiled
             
               observator
               calcanei
               ,
               an
               observer
               of
               the
               heel
               ,
            
             in
             the
             vulgar
             
               Latine
               ,
               Gen.
            
             3.15
             .
             (
             agreeable
             to
             the
             Septuagints
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             unless
             (
             which
             I
             easily
             believe
             )
             that
             be
             a
             fals
             print
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             
               an
               observer
               of
               the
               heel
               of
               Christ
               ,
               i.
               e.
            
             of
             Christians
             ,
             or
             one
             that
             
               goeth
               up
               and
               down
               ,
               to
               and
               fro
               in
               the
               earth
               ,
               Job
            
             1.7
             .
             to
             finde
             out
             matter
             of
             accusation
             ,
             and
             in
             this
             sense
             he
             is
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               i.
               e.
            
             an
             accuser
             (
             as
             that
             differs
             critically
             from
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             
               calumniator
               )
               of
               the
               brethren
            
             ,
             i.
             e.
             Christians
             ,
             or
             believers
             ,
             when
             they
             fal
             into
             a
             fault
             .
             An
             example
             of
             this
             ,
             I
             conceive
             ,
             we
             have
             in
             the
             case
             of
             S.
             
               Peter
               ,
               Luk.
            
             22.31
             .
             where
             
               Satans
               desiring
               to
               have
               Peter
            
             ,
             seems
             to
             be
             founded
             upon
             some
             previous
             or
             precedent
             accusation
             of
             him
             for
             some
             criminal
             commission
             ,
             perhaps
             that
             of
             striving
             with
             the
             other
             Disciples
             for
             superiority
             ,
             immediately
             preceding
             .
             v.
             24.
             (
             as
             his
             successor
             at
             Rome
             hath
             done
             ever
             since
             )
             or
             for
             some
             other
             sin
             ,
             which
             Satan
             saw
             ,
             though
             we
             do
             not
             at
             this
             distance
             .
          
           
             
               
                 Sect.
              
               83
            
             And
             upon
             this
             putting
             in
             of
             accusations
             against
             any
             ,
             follows
             in
             the
             third
             place
             ,
             his
             
               expetivit
               ut
               cribraret
               ,
               Luk.
            
             22.31
             .
             
               his
               desiring
               to
               winnow
            
             ,
             his
             solemne
             petition
             to
             God
             that
             he
             that
             hath
             so
             offended
             ,
             may
             be
             delivered
             unto
             him
             ;
             parallel
             to
             which
             our
             
               English
               Bibles
            
             make
             that
             other
             place
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               seeking
               whom
               he
               may
               devour
            
             ,
             1
             Pet.
             5.8
             .
             which
             is
             there
             plainly
             attributed
             to
             him
             ,
             as
             he
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             plaintiff
             or
             adversary
             in
             a
             Court
             ,
             impleading
             ,
             or
             accusing
             ,
             or
             
               delivering
               to
               the
               Judge
               ,
               Matt.
            
             5.25
             .
             that
             so
             he
             
               may
               deliver
               him
               back
               ,
               again
               as
               to
               a
               tormentor
            
             ;
             and
             then
             if
             this
             
               Satanical
               course
            
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             prevaile
             ,
             if
             this
             accusation
             be
             received
             ,
             this
             petition
             be
             granted
             ,
             as
             it
             was
             (
             though
             with
             limitation
             )
             Job
             1.12
             .
             the
             result
             is
             ,
             
               a
               man
               delivered
               up
               to
               Satan
               ,
            
             to
             have
             as
             Job
             had
             ,
             so
             many
             assayes
             of
             his
             malice
             practised
             upon
             him
             .
             To
             which
             purpose
             you
             may
             please
             to
             observe
             what
             Psellus
             hath
             given
             us
             in
             his
             Scholia
             on
             the
             
               Chaldean
               Oracles
            
             on
             that
             text
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             
               the
               devils
               have
               the
               power
               of
               binding
               men
               ]
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               These
               punitive
               envious
               devils
               do
               bind
               ,
               and
               even
               strangle
               the
               soules
               of
               good
               and
            
             (
             as
             we
             say
             )
             
               regenerate
               men
            
             :
             and
             from
             thence
             it
             follows
             ,
             saith
             he
             ,
             
             that
             we
             oft
             see
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Many
               of
               pure
               and
               holy
               conversations
               falling
               into
               unexpected
               calamities
            
             :
             according
             to
             that
             of
             the
             
               Apostle
               ,
               For
               this
               cause
               are
               many
               sick
               and
               weak
               among
               you
               ,
               &c.
               
            
             And
             perhaps
             it
             may
             on
             this
             ground
             be
             farther
             observable
             ,
             that
             when
             men
             are
             thus
             by
             
               God
               delivered
               up
               into
               Satans
               hand
            
             ;
             and
             he
             by
             that
             permission
             designs
             them
             any
             mischief
             ,
             he
             is
             able
             to
             foretell
             it
             to
             his
             instruments
             ,
             and
             so
             somtimes
             doth
             foretell
             such
             future
             events
             ,
             to
             get
             a
             reputation
             in
             the
             world
             of
             fore-knowing
             all
             things
             .
          
           
             Now
             this
             being
             the
             condition
             of
             the
             
               Apostolical
               censure
            
             or
             
               delivering
               
                 
                   Sect.
                
                 84
              
               to
               satan
            
             ,
             that
             who
             were
             thus
             
               delivered
               ,
               satan
            
             corporally
             tormented
             them
             ,
             brought
             them
             to
             deaths
             doore
             ,
             and
             sometimes
             killed
             them
             ,
             it
             must
             follow
             on
             the
             other
             side
             .
             1.
             
             That
             the
             Apostles
             by
             the
             
               power
               of
               the
               Keys
            
             ,
             must
             be
             enabled
             together
             ,
             both
             to
             
               cast
               out
               devils
            
             ,
             and
             to
             
               heal
               diseases
            
             ,
             and
             so
             they
             were
             ,
             Mat.
             16.17
             .
             
               In
               my
               name
               they
               shall
               cast
               out
               devils
               ,
            
             and
             18.
             
             
               They
               shal
               lay
               their
               hands
               upon
               the
               sick
               ,
               and
               they
               shall
               recover
               .
            
             2.
             
             That
             whom
             the
             
               Apostles
               absolve
            
             from
             the
             Censure
             of
             excommunication
             ,
             they
             might
             and
             should
             also
             
               cure
               of
               diseases
            
             ,
             the
             consequents
             of
             that
             censure
             then
             (
             though
             not
             alwayes
             now
             ,
             and
             therefore
             perhaps
             only
             the
             first
             power
             belongs
             to
             the
             Governours
             of
             the
             Church
             now
             ,
             to
             wit
             ,
             that
             of
             absolving
             ,
             not
             of
             curing
             )
             and
             so
             every
             where
             in
             the
             Gospel
             we
             read
             
               forgivenesse
               of
               sins
               ,
               and
               healing
               of
               diseases
               ,
               or
               casting
               out
               devils
               ,
            
             joyned
             together
             ,
             as
             Mat.
             9.2
             .
             
               Christ
               saith
               to
               the
               sick
               of
               the
               palsie
               ,
               Son
               be
               of
               good
               cheer
               ,
               thy
               sins
               are
               forgiven
               thee
               ,
            
             and
             then
             v.
             6.
             
             
               Arise
               ,
               take
               up
               thy
               bed
               and
               walk
               ,
            
             (
             the
             stile
             and
             ceremony
             of
             
               Christs
               cure
            
             )
             and
             the
             curing
             of
             that
             disease
             ,
             an
             argument
             in
             Christs
             own
             Logick
             convincing
             and
             demonstrative
             ,
             that
             
               he
               had
               power
               to
               forgive
               sins
               on
               earth
               ,
            
             for
             though
             in
             Mat.
             and
             Luke
             it
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             so
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               on
               earth
            
             either
             applyable
             
               to
               son
               of
               man
            
             ,
             or
             to
             the
             
               power
               of
               the
               son
               of
               man
               on
               earth
               ,
            
             as
             probably
             ,
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               forgive
               sins
            
             ,
             yet
             in
             the
             parallel
             place
             in
             Mar.
             2.10
             .
             't
             is
             distinctly
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               forgive
               sins
               on
               earth
            
             ,
             which
             is
             not
             subject
             to
             that
             
               ambiguity
               ,
               i.
               e.
            
             to
             absolve
             
               in
               the
               Church
            
             ,
             because
             those
             diseases
             being
             consequent
             to
             
               Gods
               delivering
               up
               to
               Satan
            
             ,
             which
             is
             the
             Idea
             of
             the
             
               Churches
               binding
            
             ,
             the
             sinner
             must
             be
             first
             loosed
             (
             i.
             e.
             his
             sin
             forgiven
             )
             before
             he
             could
             be
             cured
             ,
             and
             therefore
             the
             phrase
             was
             critically
             exact
             and
             proper
             of
             
             the
             
               woman
               with
               the
               spirit
               of
               infirmity
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               to
               be
               loosed
               from
               her
               bond
               ,
            
             to
             expresse
             the
             cure
             of
             that
             disease
             .
             So
             Jam.
             5.15
             .
             (
             which
             if
             it
             strictly
             belong
             not
             ,
             may
             yet
             commodiously
             be
             applied
             to
             this
             matter
             )
             you
             find
             together
             the
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             
               saving
               or
               recovering
               the
               sick
            
             ,
             &
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             
               remission
               of
               his
               sins
            
             also
             :
             yea
             and
             it
             is
             observable
             what
             S.
             Cyprian
             saith
             so
             many
             yeares
             after
             ,
             that
             baptisme
             
               the
               seale
               of
               pardon
               of
               sin
               ,
               freed
               those
               from
               evil
               spirits
               ,
               that
               were
               before
               troubled
               with
               them
            
             ;
             (
             Whence
             sure
             it
             was
             ,
             that
             the
             Catechists
             that
             prepared
             Converts
             for
             baptisme
             ,
             are
             in
             the
             Canons
             of
             the
             Councils
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Exorcists
             )
             and
             if
             after
             baptisme
             they
             relapsed
             to
             sinning
             ,
             the
             
               evil
               spirit
            
             returned
             again
             ;
             by
             which
             't
             is
             manifest
             ,
             saith
             he
             ,
             that
             the
             Devil
             
               in
               baptisme
            
             is
             turn'd
             out
             by
             the
             faith
             of
             the
             believer
             ,
             and
             his
             
               faith
               failing
            
             ,
             returns
             again
             .
          
           
             
               
                 Sect.
              
               85
            
             I
             shall
             only
             adde
             two
             things
             to
             this
             matter
             ,
             1.
             
             That
             this
             may
             possibly
             be
             the
             original
             and
             occasion
             ,
             if
             not
             the
             p●ime
             importance
             of
             that
             phrase
             ,
             1
             Joh.
             5.16
             .
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             
               a
               sin
               unto
               death
            
             ,
             (
             in
             which
             the
             faithful
             are
             not
             bound
             to
             
               pray
               for
               him
            
             that
             is
             guilty
             of
             it
             ,
             or
             in
             which
             case
             there
             is
             no
             promise
             that
             their
             prayers
             shall
             be
             heard
             )
             
               i.
               e.
            
             a
             sin
             of
             such
             a
             nature
             ,
             as
             to
             which
             the
             
               delivering
               up
               to
               Satan
            
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             belongs
             ,
             the
             committer
             of
             which
             (
             though
             he
             might
             in
             general
             be
             pray'd
             for
             ,
             yet
             )
             as
             long
             as
             he
             continued
             impenitent
             &
             obdurate
             he
             was
             
               deprived
               of
               the
               prayers
               of
               the
               Church
               ,
            
             at
             least
             was
             fit
             to
             be
             excluded
             
               out
               of
               the
               Church
            
             ,
             where
             men
             prayed
             in
             common
             one
             for
             another
             ,
             as
             many
             as
             were
             present
             ;
             nay
             perhaps
             the
             Apostles
             ,
             having
             the
             power
             of
             
               discerning
               of
               spirits
            
             ,
             might
             possibly
             discern
             some
             man
             
               impenetrably
               obstinate
            
             ,
             and
             so
             
               irrecoverably
               gone
            
             ,
             and
             so
             give
             over
             all
             praying
             or
             interceding
             for
             him
             ,
             (
             as
             on
             the
             other
             side
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             if
             
               any
               man
               without
               that
               spirit
               of
               discerning
               ,
               see
               his
               brother
               sin
               a
               sin
               which
               is
               not
               unto
               death
               ,
               he
               shall
               ask
               or
               pray
               ,
               &c.
            
             nay
             on
             the
             contrary
             pray
             for
             his
             excision
             in
             some
             cases
             ,
             as
             the
             after-Church
             judging
             ,
             though
             with
             an
             humane
             (
             and
             so
             possibly
             fallible
             )
             judgment
             ,
             of
             Julian
             the
             Apostate
             ,
             banisht
             him
             out
             of
             their
             prayers
             ,
             (
             and
             rather
             prayed
             for
             his
             
               cutting
               off
            
             )
             to
             which
             yet
             I
             make
             no
             doubt
             they
             would
             have
             given
             him
             a
             return
             ,
             if
             they
             should
             have
             discerned
             any
             probability
             of
             his
             return
             unto
             the
             faith
             .
          
           
           
             The
             second
             thing
             which
             I
             shal
             add
             hereby
             way
             of
             appendage
             ,
             
               
                 Sect.
              
               86
            
             is
             ,
             that
             from
             hence
             will
             appear
             ,
             the
             meaning
             of
             
               anathema
               maranatha
            
             ,
             1
             Cor.
             16.22
             .
             which
             is
             as
             if
             it
             were
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             second
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             
               the
               Lord
               comes
            
             )
             the
             third
             sort
             of
             the
             
               Jewish
               censures
            
             )
             compacted
             or
             put
             together
             into
             one
             ,
             perhaps
             not
             to
             signifie
             in
             that
             place
             any
             peculiar
             kinde
             of
             censure
             among
             Christians
             instituted
             (
             as
             some
             would
             think
             )
             in
             these
             words
             against
             those
             that
             have
             committed
             the
             
               sin
               against
               the
               holy
               Ghost
            
             .
             For
             the
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               loveth
               not
            
             ]
             there
             ,
             will
             not
             properly
             signifie
             that
             sin
             ,
             nor
             indeed
             any
             other
             ,
             of
             which
             the
             Church
             can
             have
             
               cognizance
               ,
               (
               loving
            
             ,
             or
             not
             loving
             being
             a
             secret
             of
             the
             heart
             ,
             til
             it
             break
             out
             into
             some
             actual
             virtue
             or
             sin
             ,
             &
             then
             it
             puts
             off
             that
             title
             of
             the
             affection
             ,
             and
             is
             call'd
             by
             the
             name
             of
             the
             action
             )
             but
             by
             way
             of
             accommodation
             ,
             to
             apply
             to
             the
             state
             of
             such
             a
             man
             the
             two
             last
             degrees
             of
             excommunication
             among
             the
             Jews
             ,
             the
             one
             noting
             total
             ,
             the
             other
             final
             ,
             irreversible
             excision
             ;
             and
             by
             that
             terrible
             representation
             ,
             as
             by
             a
             clap
             and
             a
             flash
             of
             thunder
             and
             lightning
             together
             ,
             to
             give
             a
             through
             sense
             of
             the
             danger
             of
             
               that
               state
            
             to
             set
             an
             amazing
             formidable
             mark
             or
             character
             upon
             those
             
               that
               love
               not
               the
               Lord
               Jesus
            
             :
             whether
             they
             be
             hypocrites
             ,
             who
             whatsoever
             els
             they
             are
             ,
             are
             certainly
             no
             
               lovers
               of
               Christ
            
             ,
             at
             least
             not
             lovers
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               in
               sincerity
               ,
               Ep.
            
             6.24
             .
             or
             whether
             haters
             of
             him
             ,
             as
             al
             vicious
             persons
             are
             ,
             and
             then
             the
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               let
               him
               be
            
             ]
             is
             not
             alwayes
             a
             legal
             form
             of
             censure
             ,
             but
             either
             a
             Prophetick
             or
             Apostolical
             denunciation
             ,
             importing
             but
             this
             ,
             that
             the
             hypocrite
             or
             
               hater
               of
               Jesus
               Christ
            
             shall
             undoubtedly
             be
             damned
             .
          
           
             By
             that
             which
             hath
             been
             said
             on
             occasion
             of
             this
             first
             
               phrase
               
                 
                   Sect.
                
                 87
              
               (
               of
               delivering
               to
               Satan
            
             )
             wil
             appear
             distinctly
             ,
             wherein
             this
             power
             of
             binding
             in
             the
             first
             branch
             of
             it
             ,
             as
             peculiar
             to
             the
             Apostles
             from
             after
             ages
             ,
             consists
             ,
             peculiarly
             in
             the
             power
             of
             
               delivering
               up
               to
               corporal
               inflictions
               ,
               diseases
               ,
            
             &c.
             
             The
             other
             phrases
             will
             express
             the
             matter
             as
             it
             is
             common
             to
             the
             Apostles
             times
             with
             all
             after
             ages
             ,
             the
             ecclesiasticall
             discipline
             ,
             not
             as
             it
             differs
             from
             ,
             but
             as
             't
             is
             al
             one
             with
             the
             Apostolical
             ,
             devested
             only
             of
             that
             one
             consequent
             among
             them
             ,
             the
             corporal
             inflictions
             .
          
           
             In
             this
             rank
             is
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               I
               will
               not
               spare
            
             ,
             2
             Cor.
             13.2
             .
             explained
             ,
             
               
                 Sect.
              
               88
            
             v.
             10.
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             abscision
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             sublition
             ,
             taking
             away
             ,
             or
             turning
             out
             of
             the
             Church
             ;
             for
             I
             conceive
             
             the
             ver
             .
             is
             thus
             to
             be
             paraphrased
             .
             
               These
               things
               I
               ,
               now
               being
               absent
               ,
               write
               to
               you
               ,
               that
               when
               I
               come
               ,
               I
               may
               not
               be
               forc'd
               to
               use
               acts
               of
               severity
               ,
               according
               to
               the
               power
               which
               is
               given
               to
               me
               for
               edification
            
             (
             which
             I
             rather
             desire
             to
             make
             use
             of
             )
             
               and
               not
               according
               to
               the
               power
               which
               was
               given
               to
               me
               for
               destruction
               or
               excision
               .
            
             )
             So
             again
             ,
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             1
             Cor.
             5.9
             .
             the
             Apostles
             command
             of
             
               not
               communicating
            
             or
             associating
             with
             such
             .
             It
             hath
             much
             troubled
             some
             scrupulous
             enquirers
             ,
             where
             or
             when
             it
             was
             that
             S.
             Paul
             had
             thus
             
               written
               unto
               them
            
             ,
             phansying
             it
             necessary
             to
             resolve
             that
             he
             had
             written
             some
             other
             Epistle
             to
             
               the
               Corinthians
            
             before
             this
             First
             .
             But
             sure
             the
             beginning
             of
             the
             Chapter
             will
             lay
             this
             scruple
             ,
             for
             to
             that
             (
             and
             not
             to
             any
             other
             farther
             off
             )
             the
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               i.
               e.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               I
               have
               written
               in
               this
               Epistle
               that
               you
               should
               not
               company
               ,
               &c.
            
             ]
             doth
             belong
             ,
             and
             that
             the
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             
               I
               have
               now
               written
               ,
               vers
               .
            
             11.
             will
             enforce
             ,
             for
             so
             in
             3
             ,
             4
             and
             5.
             verses
             we
             read
             ,
             
               I
               verily
               ,
               as
               absent
               in
               body
               ,
               but
               present
               in
               spirit
               ,
               have
               judged
               already
               as
               though
               I
               were
               present
               ,
               concerning
               him
               that
               hath
               done
               this
               deed
               ;
               in
               the
               name
               of
               our
               Lord
               Jesus
               Christ
               ,
               when
               you
               and
               my
               spirit
               are
               gathered
               together
               with
               the
               power
               of
               the
               Lord
               Jesus
               Christ
               ,
               to
               deliver
               such
               an
               one
               unto
               Satan
               ,
            
             &c.
             
             The
             Apostle
             though
             absent
             ,
             yet
             having
             an
             Apostolick
             ruling
             power
             or
             jurisdiction
             over
             them
             ,
             passeth
             censure
             (
             as
             formally
             ,
             as
             if
             he
             had
             been
             amongst
             them
             )
             upon
             that
             fornicator
             or
             
               incestuous
               person
            
             :
             and
             by
             that
             spirit
             or
             power
             of
             his
             ,
             whereby
             he
             was
             present
             in
             their
             Assemblies
             ,
             doth
             therein
             pronounce
             this
             censure
             of
             excommunication
             or
             
               delivering
               up
               to
               Satan
            
             against
             him
             ,
             that
             by
             this
             means
             he
             may
             reduce
             that
             notorious
             offender
             (
             that
             is
             the
             importance
             of
             those
             3.
             verses
             )
             and
             that
             others
             be
             not
             tainted
             by
             his
             example
             ,
             verse
             6.
             &c.
             
             And
             then
             verse
             9.
             (
             having
             a
             little
             digrest
             ,
             v.
             7
             ,
             8.
             )
             he
             resumes
             his
             matter
             again
             ,
             and
             saith
             it
             over
             briefly
             in
             another
             phrase
             ,
             with
             an
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               i.
               e.
            
             this
             then
             was
             it
             
               I
               wrote
               to
               you
               in
            
             ,
             or
             ,
             
               by
               Epistle
            
             ,
             (
             because
             I
             was
             not
             present
             )
             that
             you
             should
             not
             
               company
               with
               such
            
             .
             By
             which
             it
             appears
             that
             the
             delivering
             a
             man
             to
             Satan
             ,
             and
             the
             commanding
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             are
             all
             one
             (
             or
             one
             but
             a
             light
             addition
             to
             ,
             or
             variation
             from
             the
             other
             )
             all
             other
             men
             being
             so
             far
             concern'd
             in
             such
             a
             ones
             being
             so
             delivered
             ,
             as
             not
             to
             company
             with
             him
             ;
             yet
             that
             not
             so
             much
             (
             as
             men
             now
             a
             daies
             think
             )
             lest
             they
             should
             be
             polluted
             by
             him
             ,
             (
             
               i.
               e.
            
             by
             that
             act
             of
             communion
             
             with
             him
             ,
             as
             under
             the
             Law
             by
             touching
             an
             unclean
             thing
             )
             as
             to
             help
             discipline
             him
             ,
             that
             the
             insensate
             sinner
             may
             see
             himself
             left
             alone
             to
             no
             society
             but
             Satans
             (
             avoided
             ,
             abandoned
             by
             all
             )
             and
             so
             be
             brought
             to
             a
             sense
             of
             his
             detestable
             dangerous
             condition
             ,
             (
             and
             others
             kept
             from
             thinking
             his
             actions
             exemplary
             or
             fit
             to
             be
             imitated
             by
             them
             )
             And
             therefore
             though
             this
             discipline
             be
             not
             used
             upon
             sinners
             
               cut
               of
               the
               Church
               ,
               ver
               .
            
             12.
             for
             they
             will
             not
             be
             wrought
             on
             by
             the
             Christians
             abandoning
             their
             company
             ,
             yet
             saith
             St.
             
               Paul
               vers
            
             .
             11.
             with
             a
             
               professor
               of
               Christianity
            
             ,
             one
             that
             lives
             in
             the
             Church
             ,
             and
             yet
             is
             guilty
             of
             this
             sin
             ,
             or
             the
             like
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             (
             for
             so
             I
             conceive
             the
             words
             must
             be
             joyned
             ,
             all
             betwixt
             being
             in
             a
             
               Parenthesis
               )
               neither
               to
               company
               nor
               eat
               with
               him
               ,
            
             in
             stead
             of
             which
             ,
             2
             Thes
             .
             3.14
             .
             't
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             simply
             ,
             onely
             with
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             which
             it
             seems
             is
             a
             preparative
             to
             it
             )
             
               set
               a
               mark
               ,
               or
               brand
               upon
               him
               ,
               and
               doe
               not
               company
               with
               him
            
             )
             which
             in
             either
             place
             whether
             it
             belong
             onely
             to
             exclusion
             from
             communion
             
               in
               sacris
            
             ,
             or
             be
             to
             be
             extended
             to
             interdiction
             of
             
               ordinary
               civil
               society
            
             ,
             I
             professe
             my self
             not
             over-confident
             ;
             For
             the
             former
             onely
             this
             may
             be
             said
             .
             1
             That
             although
             the
             sound
             of
             the
             words
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             especially
             as
             we
             render
             it
             ,
             
               no
               not
               to
               eat
            
             )
             seem
             to
             contain
             the
             latter
             also
             ,
             yet
             perhaps
             the
             aequipollence
             of
             that
             other
             phrase
             [
             
               delivering
               to
               Satan
            
             ]
             may
             restrain
             it
             to
             the
             former
             .
             2.
             
             Because
             the
             interdiction
             of
             conversing
             or
             eating
             with
             Christian
             offenders
             might
             (
             now
             at
             least
             )
             make
             it
             necessary
             for
             a
             man
             to
             go
             out
             of
             the
             world
             ,
             as
             w●ll
             as
             the
             interdict
             of
             heathen-fornicators
             company
             would
             have
             done
             then
             .
             3.
             
             Because
             the
             phrase
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             which
             in
             the
             close
             of
             the
             Chapter
             is
             set
             to
             expresse
             the
             former
             censure
             ,
             is
             by
             the
             Canons
             of
             the
             Councels
             solemnly
             applyed
             to
             these
             
               Ecclesiasticall
               censures
            
             ,
             suspension
             either
             from
             the
             Church
             or
             from
             office
             in
             it
             .
          
           
             And
             yet
             on
             the
             other
             side
             the
             Jews
             were
             so
             severe
             to
             some
             ,
             
               
                 Sect.
              
               89
            
             as
             to
             deem
             it
             unlawfull
             either
             to
             eat
             or
             familiarly
             to
             converse
             with
             them
             ,
             as
             
               Samaritans
               ,
               Publicans
               ,
               heathens
            
             and
             sinners
             (
             so
             call'd
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               i.
               e.
               notorious
            
             sinners
             )
             and
             a
             notable
             evidence
             and
             example
             of
             that
             practice
             of
             theirs
             we
             have
             in
             the
             3.
             book
             of
             Maccabees
             ,
             where
             speaking
             of
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             deserters
             ,
             or
             those
             that
             fell
             off
             to
             any
             notorious
             breach
             of
             their
             law
             ,
             the
             author
             saith
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             they
             did
             expresse
             a
             detestation
             of
             them
             ,
             
               judging
               them
               as
               enemies
               of
               the
               Nation
               ,
               and
               denyed
               them
               the
               civility
               of
               common
               converse
               or
               good
               usage
               ,
            
             al
             friendly
             entertainments
             ,
             &c.
             and
             the
             same
             is
             called
             after
             in
             that
             place
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             separating
             from
             them
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             (
             though
             it
             be
             read
             corruptly
             ,
             and
             without
             sense
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             aversation
             ,
             and
             exprest
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               they
               appeared
               enemies
               to
               them
            
             :
             and
             even
             the
             Jewish
             nidui
             or
             first
             degree
             of
             excommunication
             ,
             being
             
               a
               remotion
               ad
            
             4.
             
               passus
               ,
               not
               suffering
               any
               man
               to
               come
               within
               four
               paces
               of
               him
            
             that
             was
             
               so
               censured
            
             ,
             was
             an
             interdiction
             of
             
               familiar
               conversation
            
             or
             
               eating
               with
               him
            
             .
             And
             therfore
             perhaps
             some
             of
             that
             their
             discipline
             may
             be
             here
             imitated
             ,
             and
             retained
             ;
             but
             then
             again
             for
             the
             former
             opinion
             ,
             Christ
             by
             his
             contrary
             practice
             seemed
             to
             dislike
             that
             custome
             of
             theirs
             ,
             and
             though
             he
             brought
             excommunication
             into
             the
             Church
             or
             
               in
               sacris
            
             ,
             't
             is
             not
             necessary
             he
             should
             continue
             that
             other
             that
             extended
             to
             
               civil
               commerce
            
             ,
             and
             therefore
             still
             perhaps
             may
             not
             .
          
           
             
               
                 Sect.
              
               90
            
             The
             best
             decision
             perhaps
             wil
             be
             ,
             that
             this
             censure
             ordinarily
             belongs
             only
             to
             
               society
               in
               Sacris
            
             ;
             but
             yet
             sometimes
             the
             state
             of
             affairs
             so
             requiring
             ,
             and
             when
             some
             other
             defect
             may
             be
             so
             supplyed
             ,
             The
             Governours
             may
             proceed
             to
             the
             second
             interdict
             ,
             that
             no
             man
             shal
             talk
             familiarly
             ,
             or
             entertain
             ,
             or
             eat
             with
             them
             ,
             that
             all
             men
             shall
             avoid
             their
             company
             ,
             discountenance
             them
             ,
             and
             not
             so
             much
             as
             say
             God
             speed
             ,
             allow
             them
             ordinary
             Christian
             civility
             ,
             by
             this
             means
             to
             besiege
             ,
             and
             starve
             them
             up
             ,
             and
             so
             ,
             if
             possible
             ,
             humble
             and
             reduce
             them
             .
             To
             which
             purpose
             it
             is
             observable
             what
             the
             learned
             and
             judicious
             
               Hugo
               Grotius
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             hath
             noted
             concerning
             this
             matter
             ,
             that
             in
             a
             Christian
             Church
             where
             either
             through
             the
             recentnesse
             of
             their
             plantation
             
               communes
               conventus
               non
               sunt
               ,
               there
               are
               no
               constant
               common
               assemblies
            
             of
             the
             Christians
             in
             it
             ,
             or
             wherupon
             the
             same
             occasion
             there
             is
             no
             settled
             Government
             in
             the
             hands
             of
             a
             Bishop
             and
             
               assistent
               Presbyters
            
             ,
             or
             where
             the
             Church
             is
             torn
             asunder
             by
             Schismes
             ,
             (
             as
             in
             Corinth
             ,
             when
             this
             first
             Epistle
             was
             written
             ,
             chap.
             11.18
             .
             whence
             it
             follows
             ,
             v.
             31.
             
             That
             judgments
             or
             censures
             were
             neglected
             ,
             and
             upon
             that
             neglect
             ,
             diseases
             and
             deaths
             among
             them
             ,
             (
             I
             would
             ,
             I
             could
             not
             say
             among
             us
             also
             )
             whereas
             at
             the
             writing
             of
             the
             second
             Epistle
             ,
             the
             discipline
             together
             with
             a
             quiet
             judicature
             was
             restored
             ,
             
             2
             Cor.
             2.6
             .
             )
             there
             in
             stead
             of
             exclusion
             from
             
               communion
               in
               sacris
            
             ,
             that
             other
             interdict
             of
             
               private
               commerce
            
             ,
             or
             avoyding
             of
             private
             familiarity
             hath
             been
             thought
             useful
             by
             the
             Apostle
             ;
             To
             this
             you
             may
             apply
             ,
             Rom.
             16.17
             .
             where
             the
             Apostle
             beseeches
             them
             ,
             
               to
               mark
               and
               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
             frō
             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
             comm●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
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               cut●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
               hereti●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
             Co●n●el
             ,
             't
             is
             added
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               if
               he
               contemn
               ,
               he
               shal
               be
               conceived
               to
               acc●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
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               ●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
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             [
             remit
             ]
             is
             before
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             [
             retain
             .
             ]
             And
             3.
             because
             this
             is
             deliver'd
             to
             all
             the
             Apostles
             together
             ,
             whereas
             the
             two
             other
             were
             spoken
             ,
             one
             personally
             to
             Peter
             ,
             the
             other
             of
             the
             Church
             )
             I
             in
             humility
             conceive
             ,
             that
             as
             before
             we
             shewed
             that
             this
             place
             in
             S.
             John
             belonged
             to
             the
             same
             persons
             to
             which
             the
             other
             two
             belonged
             ,
             to
             wit
             ,
             the
             Apostles
             and
             their
             succeeding
             rulers
             of
             the
             Church
             ,
             so
             it
             is
             perfectly
             parallel
             to
             them
             also
             in
             respect
             of
             the
             matter
             of
             the
             Commission
             ;
             and
             my
             reasons
             are
             these
             :
             1.
             
             Because
             the
             phrases
             ,
             though
             (
             as
             the
             first
             reason
             pretends
             )
             other
             in
             sound
             ,
             are
             yet
             directly
             synonyma's
             with
             the
             former
             in
             Scripture-stile
             .
             I
             say
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               remit
            
             ,
             is
             al
             one
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               loose
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               retain
            
             ,
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               bind
            
             .
             And
             therefore
             Theophylact
             uses
             together
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               power
               of
               remitting
            
             and
             binding
             ,
             confounding
             the
             two
             places
             in
             S.
             John
             and
             S.
             Mat.
             together
             ,
             and
             rendring
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               retain
            
             ,
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               bind
            
             ;
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               loose
            
             ,
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               remit
            
             ,
             in
             Mat.
             16.19
             .
             and
             so
             promiscuously
             in
             other
             Writers
             .
             If
             there
             be
             the
             least
             difference
             it
             is
             onely
             this
             ,
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifies
             
               to
               bind
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               bind
            
             ,
             and
             also
             
               to
               keep
               bound
            
             ;
             in
             which
             respect
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             more
             proper
             here
             in
             S.
             John
             ,
             because
             the
             order
             is
             inverted
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             retaining
             ,
             
             put
             after
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             remitting
             ,
             and
             so
             the
             word
             which
             signifies
             also
             [
             
               to
               keep
               bound
            
             ]
             or
             to
             not-remit
             ,
             is
             more
             perfectly
             &
             critically
             agreeable
             ,
             then
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               to
               bind
            
             would
             have
             been
             ;
             and
             yet
             when
             binding
             is
             mentioned
             first
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             as
             exact
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             in
             the
             other
             places
             :
             But
             yet
             for
             all
             this
             light
             accidental
             difference
             ,
             I
             shall
             not
             retract
             saying
             ,
             the
             words
             are
             in
             use
             perfectly
             synonymous
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             remit
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             loose
             ;
             especially
             as
             applyed
             to
             sin
             ;
             both
             signifie
             forgiving
             of
             it
             ;
             the
             first
             as
             sin
             is
             taken
             under
             the
             notion
             either
             of
             a
             debt
             ,
             or
             a
             thraldom
             ,
             (
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             in
             the
             
               N.
               Test
            
             .
             applyed
             to
             both
             ,
             to
             the
             one
             in
             the
             
               Lords
               Prayer
            
             ,
             to
             the
             other
             Luk.
             4.18
             .
             and
             both
             directly
             opposed
             to
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             the
             second
             ,
             as
             of
             a
             band
             ;
             so
             in
             the
             Septuagints
             Translation
             of
             the
             Old
             Testament
             ,
             Gen.
             4.12
             .
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             perhaps
             false
             copied
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               My
               sin
               is
               greater
               then
               can
               be
               forgiven
            
             )
             or
             more
             clear●y
             ,
             Exod.
             32.21
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               If
               thou
               wilt
            
             ,
             (
             or
             ,
             O
             that
             thou
             wouldst
             )
             
               forgive
               them
            
             that
             sin
             ;
             and
             in
             divers
             other
             places
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             remit
             )
             taken
             for
             forgive
             ,
             and
             so
             in
             like
             manner
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               to
               loose
            
             ,
             Job
             42.9
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             (
             a
             Translation
             of
             the
             words
             which
             are
             in
             Hebrew
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               God
               accepted
               the
               person
               of
               Job
            
             praying
             for
             them
             )
             he
             forgave
             them
             that
             sin
             by
             
               Job
               ,
               i.
               e.
            
             by
             his
             mediation
             .
             There
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             [
             to
             loose
             ]
             is
             taken
             for
             [
             to
             forgive
             .
             ]
          
           
             So
             also
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             bind
             ,
             and
             to
             hold
             or
             retain
             ,
             the
             
               
                 Sect.
              
               99
            
             same
             Hebrew
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             rendred
             by
             the
             Septuagint
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             Jer.
             33.1
             .
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Dan.
             10.8
             .
             &
             11.6
             .
             and
             so
             Act.
             2.24
             .
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             being
             holden
             ,
             is
             set
             opposite
             to
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             
               loosing
               of
               bands
            
             ,
             and
             so
             must
             signifie
             keeping
             bound
             ,
             (
             and
             in
             almost
             all
             other
             places
             it
             signifies
             to
             hold
             fast
             ,
             or
             take
             hold
             of
             ,
             Mat.
             18.28.21.46.26.4
             ,
             &c.
             and
             is
             sometimes
             joyned
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             holding
             fast
             is
             precedaneous
             ,
             and
             preparative
             to
             
               binding
               ,
               Mat.
            
             14.3
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               laying
               hold
               on
               him
               ,
               bound
               him
               ,
            
             and
             Apoc.
             20.2
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               held
               and
               bound
            
             )
             and
             so
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             though
             rendred
             to
             retain
             ,
             is
             taken
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               to
               bind
            
             also
             ,
             (
             or
             if
             there
             be
             any
             difference
             ,
             t
             is
             this
             ,
             that
             it
             signifies
             lesse
             then
             binding
             ,
             rather
             then
             more
             ,
             and
             so
             will
             not
             conclude
             any
             thing
             which
             the
             former
             places
             were
             not
             able
             to
             conclude
             .
             )
             And
             so
             you
             may
             observe
             in
             the
             Fathers
             ,
             viz.
             S.
             Basil
             ,
             speaking
             of
             the
             freedome
             of
             Christians
             in
             their
             bands
             ,
             he
             saith
             they
             are
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               bound
               ,
               but
               not
               capable
               of
               binding
            
             ;
             and
             many
             the
             like
             .
          
           
           
             Secondly
             ,
             because
             the
             inverting
             of
             the
             order
             of
             words
             is
             too
             light
             and
             casual
             a
             thing
             to
             be
             argumentative
             ,
             and
             therefore
             the
             second
             reason
             is
             of
             little
             force
             ,
             being
             taken
             onely
             from
             that
             change
             ,
             for
             which
             yet
             some
             reasonable
             account
             also
             may
             be
             given
             from
             the
             variety
             of
             the
             words
             ,
             which
             caused
             this
             inversion
             ,
             and
             consequently
             no
             more
             argument
             will
             be
             deducible
             from
             this
             change
             of
             order
             ,
             then
             from
             the
             change
             of
             words
             would
             be
             just
             to
             deduce
             :
             If
             the
             change
             of
             the
             words
             would
             argue
             ought
             ,
             then
             I
             confess
             the
             inverting
             of
             the
             order
             ,
             caused
             by
             that
             ,
             would
             
               per
               modū
               accumulatiònis
            
             do
             so
             too
             ;
             but
             that
             being
             once
             cleared
             to
             import
             no
             new
             thing
             ,
             this
             which
             is
             onely
             attendant
             on
             that
             ,
             cānot
             be
             thought
             to
             do
             so
             ,
             &
             so
             there
             will
             be
             no
             need
             of
             farther
             answer
             to
             that
             ,
             when
             the
             former
             hath
             bin
             sufficiently
             answer'd
             .
          
           
             
               
                 Sect.
              
               100
            
             Thirdly
             ,
             because
             the
             third
             ground
             of
             scruple
             is
             as
             unconvincing
             also
             ,
             the
             other
             two
             being
             delivered
             to
             all
             the
             Apostles
             also
             ,
             as
             well
             as
             this
             :
             the
             first
             to
             all
             in
             S.
             Peters
             person
             ,
             (
             as
             't
             is
             ordinary
             for
             Donations
             made
             to
             Communities
             to
             be
             delivered
             to
             one
             of
             that
             number
             for
             the
             use
             of
             all
             )
             as
             is
             acknowledg'd
             by
             all
             but
             those
             ,
             whose
             pretended
             interest
             in
             S.
             Peter
             hath
             bribed
             them
             to
             inflame
             his
             ,
             and
             lessen
             the
             other
             Disciples
             prerogative
             ,
             asmuch
             as
             they
             can
             .
             And
             the
             second
             in
             plain
             words
             with
             a
             preface
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Verily
               I
               say
               to
               you
               ,
               i.
               e.
            
             to
             the
             Disciples
             with
             whom
             the
             discourse
             had
             continued
             by
             way
             of
             mutual
             colloquie
             from
             the
             beginning
             of
             the
             Chap.
             This
             I
             am
             sure
             is
             the
             affirmation
             of
             the
             Greek
             Fathers
             ,
             particularly
             Theophylact
             on
             Mat.
             13.
             where
             he
             affirms
             that
             promise
             of
             the
             power
             of
             
               binding
               and
               loosing
            
             to
             be
             fulfilled
             in
             those
             words
             of
             Christ
             in
             S.
             
               John
               ,
               Whose
               sins
               you
               do
               remit
               ,
               &c.
            
             the
             place
             was
             formerly
             set
             down
             at
             large
             ,
             and
             need
             not
             be
             repeated
             ;
             and
             if
             you
             examine
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             throughout
             the
             N.T.
             you
             will
             have
             no
             temptation
             to
             doubt
             it
             .
          
           
             
               
                 Sect.
              
               101
            
             Having
             now
             declared
             out
             of
             the
             Scripture
             the
             foundation
             &
             progresse
             of
             this
             power
             ,
             these
             censures
             ,
             and
             occasionally
             interweaved
             the
             interpretation
             of
             some
             places
             which
             I
             conceive
             to
             depend
             on
             this
             matter
             ,
             it
             were
             now
             a
             fit
             season
             to
             proceed
             to
             the
             writings
             of
             the
             
               ancient
               Church
            
             ,
             and
             draw
             down
             the
             history
             of
             this
             practice
             through
             the
             first
             &
             purer
             times
             :
             But
             that
             hath
             been
             so
             faithfully
             performed
             by
             many
             others
             ,
             
             particularly
             by
             Spalatensis
             ,
             that
             it
             would
             be
             a
             great
             insolence
             to
             attempt
             to
             do
             it
             
             better
             .
             Only
             it
             will
             be
             worth
             our
             rehearsing
             ,
             (
             though
             we
             only
             refer
             you
             to
             that
             Magazin
             for
             all
             farther
             explication
             of
             it
             )
             that
             there
             were
             some
             
               nice
               differences
            
             observed
             in
             this
             matter
             between
             the
             binding
             which
             was
             a
             censure
             ,
             and
             the
             other
             which
             was
             onely
             a
             punishment
             ,
             the
             one
             conceived
             to
             
               bind
               in
               heaven
            
             ,
             the
             other
             not
             .
             2.
             
             Betwixt
             the
             binding
             of
             the
             
               refractory
               impenitent
            
             ,
             and
             the
             
               humble
               confitent
               penitent
            
             :
             the
             first
             for
             the
             cure
             and
             removing
             the
             scandal
             of
             some
             notorious
             crime
             ;
             the
             second
             on
             his
             voluntary
             confessing
             his
             crime
             ,
             and
             submitting
             himself
             to
             be
             bound
             by
             way
             of
             penance
             ,
             that
             so
             by
             being
             loosed
             again
             ,
             he
             might
             be
             the
             more
             sure
             of
             that
             pardon
             in
             heaven
             ,
             which
             is
             promised
             to
             those
             which
             are
             absolved
             on
             earth
             ,
             &
             so
             
               propter
               majorem
               cautelam
            
             ,
             to
             satisfie
             the
             trembling
             conscience
             ,
             and
             assure
             it
             that
             God
             hath
             forgiven
             him
             .
          
           
             These
             are
             excellent
             profitable
             subjects
             ,
             in
             which
             I
             desire
             the
             Reader
             will
             satisfie
             himself
             out
             of
             those
             
               judicious
               Collections
            
             of
             that
             very
             
               learned
               unhappy
               man.
            
             And
             if
             it
             be
             now
             demanded
             of
             me
             ,
             whether
             
               private
               absolution
            
             be
             not
             contained
             under
             the
             importance
             of
             these
             places
             ?
             I
             answer
             ,
             that
             this
             last
             distinction
             hath
             in
             effect
             answered
             this
             question
             ,
             and
             defined
             ,
             that
             in
             case
             of
             
               private
               binding
            
             it
             doth
             come
             under
             it
             ,
             and
             that
             that
             ,
             though
             in
             some
             sense
             it
             be
             left
             
               ad
               libitum
            
             ,
             or
             voluntary
             to
             the
             penitents
             will
             or
             choice
             ,
             is
             yet
             necessary
             to
             every
             one
             whose
             conscience
             either
             is
             not
             able
             to
             perform
             &
             go
             through
             the
             work
             of
             inward
             repentance
             with
             God
             alone
             ,
             or
             is
             not
             able
             to
             satisfie
             it self
             with
             such
             performance
             without
             the
             Ministers
             assistance
             called
             in
             .
          
           
             To
             which
             purpose
             I
             shall
             desire
             that
             that
             may
             be
             considered
             
               
                 Sect.
              
               102
            
             which
             is
             delivered
             by
             our
             Church
             in
             the
             
               second
               Exhortation
            
             before
             the
             Communion
             ,
             in
             these
             words
             :
             
               Because
               it
               is
               requisite
               that
               no
               man
               should
               come
               to
               the
               holy
               Communion
               but
               with
               a
               full
               trust
               in
               Gods
               mercy
               ,
               and
               with
               a
               quiet
               conscience
               ;
               therefore
               if
               there
               be
               any
               among
               you
               ,
               which
               by
               the
               means
               aforesaid
            
             (
             which
             were
             
               to
               examine
               their
               lives
               by
               the
               rule
               of
               Gods
               commandments
               ,
               and
               wherein
               they
               shall
               perceive
               themselves
               to
               have
               offended
               ,
               either
               by
               will
               ,
               word
               ,
               or
               deed
               ,
               there
               to
               bewaile
               their
               own
               sinful
               lives
               ,
               and
               confesse
               themselves
               to
               Almighty
               God
               with
               full
               purpose
               of
               amendment
               ;
               and
               if
               their
               offences
               be
               also
               against
               their
               neighbours
               ,
               then
               to
               reconcile
               themselves
               to
               those
               ,
               with
               readinesse
               to
               make
               restitution
               and
               satisfaction
               for
               wrong
               done
               ,
               and
               to
               forgive
               others
               that
               have
               offended
               them
               )
               cannot
               quiet
               his
               own
               conscience
               ,
               
               but
               requireth
               farther
               comfort
               or
               counsel
               ,
               then
               let
               him
               come
               to
               me
               ,
            
             (
             i.
             e.
             his
             lawful
             Pastor
             )
             
               or
               some
               other
               discreet
               and
               learned
               Minister
               of
               Gods
               Word
               ,
               and
               open
               his
               grief
               ,
               that
               he
               may
               receive
               such
               ghostly
               counsel
               ,
               advice
               ,
               and
               comfort
               ,
               as
               his
               conscience
               may
               be
               relieved
               ,
               and
               that
               by
               the
               ministery
               of
               Gods
               Word
               he
               may
               receive
               comfort
               ,
               and
               the
               benefit
               of
               absolution
               ,
               to
               the
               quieting
               of
               his
               conscience
               ,
               and
               avoiding
               all
               scruple
               and
               doubtfulnesse
               .
            
             All
             which
             being
             an
             exhortation
             of
             the
             Church
             belonging
             to
             a
             particular
             case
             ,
             [
             
               when
               a
               man
               by
               the
               use
               of
               all
               helps
               which
               are
               within
               his
               own
               reach
               ,
               cannot
               attain
               to
               quiet
               of
               conscience
               ,
               or
               be
               satisfied
               that
               he
               is
               fit
               to
               receive
               the
               holy
               Communion
            
             ;
             ]
             as
             they
             do
             imply
             that
             those
             foresaid
             meanes
             may
             happily
             serve
             the
             turn
             ,
             without
             opening
             his
             case
             to
             the
             Minister
             ,
             and
             consequently
             without
             receiving
             absolution
             ;
             so
             are
             they
             a
             
               fervent
               exhortation
            
             to
             all
             ,
             in
             case
             those
             means
             prove
             not
             successfull
             ,
             to
             seek
             out
             ,
             &
             make
             use
             of
             those
             auxiliaries
             ,
             which
             whosoever
             in
             that
             case
             shall
             neglect
             ,
             will
             be
             guilty
             of
             great
             unkindness
             to
             his
             own
             soul
             ,
             and
             may
             well
             be
             thought
             to
             have
             betray'd
             it
             to
             great
             and
             needlesse
             danger
             .
             And
             it
             is
             worthy
             our
             noting
             from
             hence
             ,
             that
             receiving
             of
             comfort
             ,
             &
             the
             
               benefit
               of
               absolution
            
             are
             by
             our
             Church
             here
             conjoyned
             ,
             to
             signifie
             this
             absolution
             to
             be
             beneficial
             to
             him
             that
             once
             
               wanted
               comfort
            
             ,
             as
             a
             meanes
             of
             confirming
             that
             comfort
             which
             the
             Minister
             had
             now
             given
             him
             .
             To
             which
             end
             certainly
             't
             is
             very
             proper
             &
             seasonable
             :
             for
             when
             a
             discreet
             &
             learned
             Minister
             ,
             having
             had
             the
             survey
             of
             my
             soul
             ,
             (
             the
             cognizance
             of
             my
             offence
             first
             ,
             &
             then
             of
             my
             repentance
             )
             shall
             from
             the
             word
             of
             God
             give
             me
             assurance
             ,
             that
             (
             if
             I
             am
             what
             to
             him
             I
             appear
             to
             be
             )
             my
             estate
             is
             good
             ,
             &
             thereupon
             pronounce
             me
             absolved
             ,
             as
             a
             true
             penitent
             ,
             from
             all
             my
             sins
             ;
             This
             will
             ,
             1.
             seal
             me
             a
             right
             of
             Gods
             promise
             of
             forgivenesse
             in
             heaven
             ,
             as
             it
             were
             solemnly
             and
             in
             the
             Court
             ;
             and
             2.
             extremely
             
               quiet
               me
            
             ,
             and
             confirm
             to
             me
             that
             comfort
             ,
             
               i.
               e.
            
             that
             
               comfortable
               opinion
            
             of
             my
             good
             estate
             ,
             and
             hope
             of
             my
             future
             happiness
             ,
             which
             he
             had
             given
             me
             ,
             when
             I
             see
             him
             who
             hath
             no
             reason
             to
             be
             partial
             to
             me
             ,
             and
             whom
             I
             cannot
             suspect
             of
             ignorance
             ,
             or
             passion
             in
             this
             particular
             ,
             (
             both
             which
             perhaps
             I
             may
             upon
             enquiry
             discern
             in
             my self
             )
             and
             beside
             ,
             who
             is
             set
             over
             me
             by
             Christ
             to
             this
             purpose
             ,
             pronounce
             so
             clear
             a
             sentence
             of
             me
             ,
             and
             that
             (
             as
             the
             precedent
             words
             are
             )
             
               by
               the
               ministery
               of
               Gods
               word
               ,
            
             i.
             by
             applying
             peculiar
             parts
             of
             that
             
             infallible
             truth
             to
             the
             present
             condition
             of
             my
             soul
             ,
             and
             from
             thence
             
               pronouncing
               my
               absolution
            
             .
             And
             that
             this
             is
             the
             meaning
             of
             the
             absolution
             there
             ,
             it
             is
             evident
             by
             that
             which
             is
             the
             second
             thing
             ,
             which
             I
             thought
             worthy
             our
             observing
             from
             hence
             ,
             viz.
             what
             is
             added
             in
             conclusion
             ,
             as
             the
             ultimate
             end
             of
             that
             comfort
             and
             
               absolution
               ,
               the
               quieting
               of
               conscience
               ,
               and
               avoiding
               of
               all
               scruple
               and
               doubtfulnesse
            
             ;
             which
             whether
             they
             be
             distinct
             ,
             so
             that
             the
             
               quieting
               of
               conscience
            
             may
             be
             the
             completion
             of
             the
             comfort
             ,
             and
             the
             avoiding
             of
             all
             scruple
             and
             doubtfulnesse
             ,
             the
             end
             intended
             in
             ,
             and
             obtained
             by
             absolution
             ,
             or
             whether
             both
             together
             indiscretè
             belong
             to
             both
             together
             ,
             the
             product
             will
             be
             still
             the
             same
             ,
             that
             in
             case
             a
             man
             be
             not
             able
             to
             satisfie
             his
             own
             scruples
             and
             doubts
             concerning
             himself
             ,
             the
             Presbyter
             wil
             be
             able
             to
             stand
             him
             in
             good
             stead
             ,
             by
             the
             
               Word
               of
               God
            
             applied
             to
             his
             case
             to
             
               give
               comfort
            
             ,
             and
             by
             
               pronouncing
               absolution
            
             to
             him
             to
             seal
             that
             comfort
             ,
             and
             perswade
             him
             to
             a
             greater
             confirmation
             of
             mind
             ,
             that
             that
             comfort
             is
             not
             groundlesse
             ,
             and
             so
             take
             away
             doubts
             and
             scruples
             concerning
             that
             matter
             which
             before
             molested
             him
             ,
             and
             made
             him
             unfit
             for
             the
             Communion
             ,
             which
             was
             the
             only
             occasion
             of
             the
             exhortation
             .
          
           
             Beside
             this
             ,
             it
             is
             also
             true
             ,
             that
             in
             case
             of
             sicknesse
             S.
             Jame's
             
               
                 Sect.
              
               103
            
             advice
             (
             if
             not
             command
             )
             is
             punctual
             ,
             that
             the
             Presbyters
             of
             the
             
               Church
               be
               call'd
            
             for
             ,
             and
             that
             they
             shall
             
               anoint
               the
               sick
            
             (
             a
             ceremony
             used
             in
             those
             dayes
             by
             Christ
             and
             his
             Apostles
             in
             the
             
               curing
               of
               diseases
            
             ,
             and
             
               casting
               out
               devils
            
             ,
             not
             so
             much
             as
             a
             viand
             toward
             our
             last
             great
             journey
             ,
             as
             among
             the
             Romanists
             't
             is
             continued
             ,
             but
             either
             as
             a
             sign
             of
             our
             
               Spiritual
               cure
            
             ,
             or
             as
             a
             means
             sanctified
             by
             prayer
             to
             
               cure
               the
               sick
            
             ,
             to
             deliver
             from
             the
             disease
             in
             the
             beginning
             of
             the
             verse
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               and
               if
               he
               be
               that
               have
               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
             work
             ,
             none
             but
             he
             justifyng
             sinners
             ,
             except
             by
             way
             of
             consequent
             upon
             this
             promise
             of
             Gods
             )
             but
             peculiarly
             the
             freeing
             the
             penitent
             from
             
               Ecclesiastical
               censures
            
             here
             below
             ,
             &
             from
             that
             other
             farther
             obligation
             that
             arose
             from
             the
             
               Churches
               binding
            
             ,
             there
             will
             be
             no
             matter
             of
             doubt
             ,
             but
             as
             the
             Governour
             of
             the
             
               Church
               authoritatively
            
             by
             commission
             from
             Christ
             ,
             preacheth
             the
             Word
             ,
             administreth
             Sacraments
             ,
             and
             inflicts
             censures
             ,
             so
             he
             may
             authoritatively
             too
             ,
             absolve
             on
             earth
             ,
             free
             from
             punishments
             in
             the
             Church
             inflicted
             on
             sinners
             ,
             without
             any
             necessity
             of
             interposing
             or
             medling
             (
             save
             only
             indirectly
             ,
             or
             as
             I
             said
             by
             way
             of
             consequence
             )
             with
             that
             which
             is
             due
             from
             God
             to
             them
             in
             another
             world
             ;
             to
             which
             purpose
             't
             is
             ordinarily
             observable
             in
             the
             Canons
             of
             the
             Councels
             ,
             that
             
               à
               pace
               Ecclesiae
               arceri
               ,
               being
               driven
               from
               the
               peace
               of
               the
               Church
               ,
            
             
             is
             the
             expression
             of
             being
             excommunicated
             ,
             and
             
               pacem
               dari
            
             ,
             is
             to
             be
             received
             into
             communion
             again
             .
             In
             other
             places
             we
             find
             both
             together
             ,
             
               communio
               pacis
               ,
               communion
               of
               peace
               ,
            
             all
             noting
             that
             ,
             which
             excommunication
             deprived
             them
             of
             ,
             to
             be
             the
             peace
             or
             favour
             ,
             or
             pardon
             of
             the
             Church
             peculiarly
             ,
             and
             not
             
               Gods
               peace
            
             ,
             or
             pardon
             ,
             or
             favour
             directly
             ,
             but
             either
             by
             supposing
             
             the
             person
             fit
             to
             be
             so
             dealt
             with
             ,
             to
             be
             formerly
             deprived
             by
             God
             of
             that
             ,
             or
             by
             way
             of
             consequence
             accidentally
             ,
             more
             surely
             fastning
             him
             under
             Gods
             disfavour
             ,
             if
             this
             wrought
             not
             on
             him
             the
             good
             desired
             effect
             of
             reformation
             .
          
           
             To
             all
             which
             ,
             by
             way
             of
             Corollary
             I
             shall
             adde
             ,
             that
             the
             bare
             
               
                 Sect.
              
               106
            
             binding
             of
             the
             Church
             (
             abstracted
             from
             our
             contempt
             of
             ,
             and
             perverse
             standing
             out
             against
             it
             )
             cannot
             damn
             any
             which
             is
             not
             otherwise
             (
             and
             if
             he
             were
             not
             thus
             bound
             )
             in
             a
             damnable
             estate
             that
             is
             ,
             hath
             not
             any
             real
             influence
             on
             his
             damnation
             (
             save
             only
             to
             bind
             him
             farther
             to
             it
             ,
             in
             case
             he
             doth
             not
             submit
             to
             it
             )
             distinct
             from
             that
             which
             proceeds
             from
             his
             sin
             ,
             upon
             which
             he
             is
             bound
             ,
             and
             from
             his
             refractarinesse
             continued
             in
             ,
             in
             despight
             of
             this
             censure
             ,
             (
             which
             no
             doubt
             may
             make
             his
             case
             more
             highly
             dangerous
             ,
             as
             the
             
               Word
               is
               the
               savour
               of
               death
               to
               them
               that
               beleeve
               not
            
             )
             but
             is
             rather
             a
             means
             tending
             ,
             as
             it
             is
             designed
             ,
             to
             the
             saving
             of
             him
             ,
             as
             in
             the
             next
             Chapter
             shall
             appear
             .
          
           
             On
             the
             other
             side
             loosing
             on
             earth
             ,
             or
             the
             absolution
             of
             the
             
               
                 Sect.
              
               107
            
             Church
             shall
             not
             free
             any
             impenitent
             unreformed
             sinner
             ,
             
               in
               foro
               coeli
               ,
               i.
               e.
            
             obtain
             pardon
             for
             any
             that
             is
             not
             contrite
             ,
             (
             much
             lesse
             turn
             attrition
             into
             contrition
             ,
             as
             the
             Romanists
             ,
             or
             a
             
               votum
               poenitentiae
               ,
               a
               wishing
               we
               were
               penitent
            
             into
             penitence
             ,
             as
             others
             dream
             )
             but
             will
             rather
             be
             a
             means
             of
             damning
             him
             the
             deeper
             ,
             of
             betraying
             him
             to
             ,
             and
             hardning
             him
             in
             an
             impenitent
             estate
             ,
             who
             is
             absolved
             ,
             or
             freed
             from
             under
             that
             discipline
             before
             he
             be
             reform'd
             ;
             which
             therefore
             the
             Church
             in
             pure
             Charity
             to
             the
             man
             is
             bound
             not
             to
             do
             ,
             but
             to
             continue
             him
             under
             the
             punishment
             till
             it
             produce
             the
             reformation
             .
          
        
         
           
           
             CAP.
             V.
             
          
           
             
               
                 Sect.
              
               1
            
             FOr
             the
             third
             enquiry
             ,
             
               the
               end
               or
               use
               to
               which
               this
               binding
               is
               designed
               ,
               &c.
            
             there
             will
             not
             be
             so
             much
             occasion
             to
             enlarge
             ;
             't
             is
             speedily
             stated
             by
             answering
             ,
             that
             the
             whole
             end
             ,
             aim
             ,
             design
             in
             inflicting
             of
             
               publique
               Church-censures
            
             ,
             may
             be
             reduced
             to
             these
             three
             heads
             ;
             1.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             for
             
               reformation
               of
               the
               offender
            
             :
             2.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             
               repairing
               ,
               or
               making
               up
               the
               honour
               of
               the
               Church
               ,
            
             which
             suffered
             by
             him
             :
             and
             3.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               that
               others
               may
               be
               warned
               by
               the
               example
               of
               his
               punishment
               ,
            
             and
             not
             corrupted
             by
             example
             of
             his
             sin
             ,
             but
             especially
             to
             reform
             those
             by
             these
             
               sharper
               methods
            
             ,
             which
             no
             other
             calmer
             means
             of
             admonitions
             will
             work
             on
             ,
             to
             cut
             off
             that
             member
             that
             balsams
             will
             not
             cure
             ,
             or
             keep
             from
             gangrening
             ,
             according
             to
             that
             of
             the
             writer
             of
             the
             
               Answers
               Ad
               Orthodox
               :
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               when
               by
               long-suffering
               offenders
               are
               not
               reformed
               ,
               then
               excision
               to
               them
               which
               are
               not
               corrigible
               ,
               is
               more
               useful
               then
               clemencie
               .
            
             For
             both
             those
             distant
             wayes
             ,
             1.
             
             Of
             application
             of
             plaisters
             ;
             and
             2.
             
             Of
             excision
             ,
             are
             the
             same
             Physitians
             methods
             of
             preserving
             the
             whole
             ,
             and
             proportionably
             to
             them
             the
             ministration
             of
             the
             Word
             and
             Sacraments
             are
             the
             Churches
             first
             method
             ,
             and
             when
             that
             fails
             to
             produce
             its
             effect
             ,
             this
             other
             of
             censure
             is
             the
             second
             ,
             (
             and
             upon
             the
             good
             working
             of
             that
             ,
             Absolution
             )
             wherein
             the
             Governours
             of
             the
             Church
             are
             truly
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             co-workers
             with
             Christ
             ,
             to
             
               bring
               back
            
             sons
             unto
             God
             ,
             as
             they
             are
             to
             beget
             them
             in
             the
             preaching
             of
             the
             Word
             .
          
           
             
               
                 Sect.
              
               2
            
             To
             which
             purpose
             you
             may
             see
             and
             observe
             what
             the
             Apostle
             constantly
             adds
             to
             his
             sentences
             of
             binding
             ,
             or
             excommunication
             ,
             or
             delivering
             up
             to
             Satan
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             1
             Cor.
             5.5
             .
             
               the
               destruction
               of
               the
               flesh
            
             ,
             that
             
               the
               spirit
               may
               be
               saved
            
             ,
             &c.
             
             So
             of
             Hymenaeus
             and
             Alexander
             ,
             1
             Tim.
             1.20
             .
             
               I
               have
               delivered
               them
               up
               to
               Satan
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               that
               they
               may
               be
               disciplined
               ,
            
             instructed
             ,
             taught
             
               not
               to
               blaspheme
            
             ,
             or
             
               resist
               contumaciously
            
             ;
             whence
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             which
             we
             render
             taught
             )
             in
             a
             
               common
               notion
            
             ,
             may
             perhaps
             be
             more
             critically
             taken
             in
             a
             notion
             peculiar
             to
             this
             purpose
             ,
             
             by
             way
             of
             reference
             to
             the
             punishments
             amongst
             the
             Jews
             .
             For
             of
             the
             four
             punishments
             put
             into
             Esdra's
             hand
             by
             
               Artaxerxes
               ,
               Esd
            
             .
             7.26
             .
             the
             second
             (
             rendred
             by
             us
             banishment
             ,
             but
             in
             
               Heb.
               eradication
               ,
               i.
               e.
            
             saith
             Schindler
             ,
             casting
             out
             of
             his
             inheritance
             )
             is
             in
             the
             Septuagint
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             so
             vulgarly
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             for
             discipline
             or
             punishment
             ,
             but
             there
             peculiarly
             for
             distermination
             ,
             and
             so
             the
             fitter
             to
             expresse
             this
             turning
             out
             of
             the
             Church
             ,
             this
             Church-banishment
             ,
             or
             distermination
             ,
             So
             2
             Thes
             .
             3.14
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             end
             of
             Excommunication
             is
             again
             ,
             
               that
               he
               may
               be
               ashamed
            
             ,
             that
             he
             may
             see
             himself
             alone
             ,
             no
             company
             but
             the
             devil
             thought
             bad
             enough
             for
             him
             ,
             and
             so
             be
             brought
             to
             sense
             and
             shame
             of
             his
             own
             vilenesse
             ,
             which
             is
             the
             most
             necessary
             preparative
             to
             reformation
             ;
             and
             therefore
             to
             signifie
             it
             an
             act
             of
             mercy
             and
             charity
             ,
             of
             all
             other
             the
             greatest
             ,
             (
             though
             under
             the
             shew
             of
             severity
             and
             wrath
             )
             it
             follows
             in
             that
             place
             ,
             v.
             15
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Count
               him
               not
               an
               enemy
               ,
               but
               admonish
               him
               as
               a
               brother
            
             ;
             and
             therefore
             Mat.
             18.18
             .
             the
             doctrine
             of
             binding
             ,
             &c.
             is
             used
             as
             a
             means
             of
             exemplifying
             that
             great
             
               Evangelical
               truth
            
             ,
             vers
             .
             11.
             that
             Christ
             came
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             save
             ,
             rescue
             ,
             deliver
             ,
             reduce
             
               that
               which
               was
               lost
               ,
               i.
               e.
            
             impenitent
             sinners
             ,
             or
             those
             ,
             that
             the
             soft
             ministery
             of
             the
             Word
             would
             do
             no
             good
             on
             .
          
           
             For
             there
             being
             (
             among
             others
             )
             two
             principal
             meanes
             of
             
               
                 Sect.
              
               3
            
             continuing
             men
             in
             sin
             .
             1.
             
             In
             some
             an
             opinion
             ;
             that
             
               Christian
               profession
            
             ,
             or
             the
             bare
             being
             Christians
             (
             however
             qualified
             ,
             or
             demeaning
             themselves
             )
             will
             stand
             them
             in
             stead
             ,
             and
             prove
             sufficient
             ;
             or
             if
             not
             so
             ,
             yet
             the
             creditablenesse
             of
             an
             unchristian
             impious
             life
             ,
             so
             long
             as
             they
             may
             be
             allowed
             but
             the
             
               Christian
               name
            
             (
             mens
             generall
             design
             being
             to
             get
             the
             
               praise
               of
               men
            
             ,
             not
             of
             God.
             )
             2.
             
             In
             others
             a
             mistaking
             sorrow
             or
             attrition
             ,
             or
             any
             the
             most
             slight
             wish
             that
             they
             were
             penitent
             ,
             for
             that
             repentance
             which
             Christ
             cals
             for
             ,
             and
             accepts
             and
             crowns
             :
             It
             follows
             hence
             ,
             that
             unlesse
             men
             may
             be
             driven
             out
             of
             these
             falseholds
             ,
             they
             will
             never
             set
             themselves
             aright
             in
             the
             way
             to
             that
             great
             work
             :
             and
             therefore
             proportionable
             to
             these
             two
             heads
             ,
             are
             the
             two
             exercises
             
               of
               the
               power
               of
               the
               keyes
            
             designed
             ;
             the
             first
             to
             turn
             the
             Christian
             professor
             ,
             that
             will
             go
             on
             in
             sin
             ,
             quite
             out
             of
             all
             society
             of
             Christianity
             ,
             not
             allowing
             him
             the
             priviledges
             of
             his
             Christianity
             ,
             the
             Word
             ,
             the
             
             Sacraments
             ,
             &c.
             unlesse
             he
             will
             walk
             worthy
             of
             so
             honourable
             a
             vocation
             ,
             the
             second
             to
             set
             him
             his
             task
             of
             repentance
             ,
             to
             prescribe
             him
             some
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &
             probations
             ,
             by
             which
             he
             shall
             be
             discerned
             whether
             he
             be
             in
             earnest
             contrite
             and
             willing
             to
             make
             his
             peace
             with
             Heaven
             ,
             to
             take
             any
             the
             most
             laborious
             course
             to
             approve
             himself
             to
             Christ
             .
             The
             former
             of
             these
             in
             the
             act
             of
             excommunication
             ,
             the
             latter
             in
             imposing
             the
             penance
             ,
             upon
             which
             he
             shall
             be
             received
             again
             ,
             &
             both
             together
             to
             
               bring
               sinners
               to
               repentance
            
             .
          
           
             
               
                 Sect.
              
               4
            
             When
             sinners
             by
             obstinacy
             provoke
             God
             ,
             't
             is
             his
             manner
             to
             
               withdraw
               his
               grace
            
             ,
             to
             deliver
             them
             up
             to
             themselves
             ,
             (
             a
             worse
             kind
             of
             devil
             or
             Satan
             )
             that
             by
             this
             means
             they
             may
             see
             their
             former
             forlorne
             condition
             ,
             their
             vilenesse
             first
             ,
             and
             then
             their
             danger
             ;
             &
             so
             he
             uses
             to
             bring
             the
             secure
             ,
             proud
             sinner
             to
             humility
             ,
             to
             the
             use
             of
             prayer
             ,
             &
             wrestling
             with
             God
             ,
             to
             caise
             him
             out
             of
             this
             sad
             estate
             .
             And
             so
             the
             Church
             in
             like
             manner
             by
             Christs
             direction
             withdraws
             the
             benefits
             and
             priviledges
             of
             Christians
             ,
             from
             those
             whom
             it
             judges
             contumacious
             ,
             delivers
             them
             up
             to
             plain
             barbarousnesse
             and
             heathenisme
             ,
             deals
             with
             them
             as
             God
             did
             with
             Nebuchad-nezzar
             ,
             driving
             him
             from
             the
             Court
             into
             the
             Wildernesse
             ,
             transforming
             him
             into
             the
             shape
             of
             a
             very
             beast
             ;
             &
             all
             to
             this
             end
             ,
             that
             his
             understanding
             might
             by
             that
             means
             return
             to
             him
             ,
             the
             field
             teach
             him
             lessons
             of
             piety
             ,
             whom
             the
             palace
             could
             not
             .
             Agreeable
             to
             which
             is
             that
             of
             Pletho
             upon
             
               Zoroaster
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               The
               revengefull
               devils
               or
               furies
               do
               gripe
               men
               to
               bring
               them
               off
               from
               sin
               ,
               and
               set
               them
               on
               vertue
               .
            
          
           
             
               
                 Sect.
              
               5
            
             And
             then
             as
             afflictions
             are
             one
             of
             Gods
             engines
             and
             stratagems
             to
             besiege
             ,
             enter
             ,
             and
             take
             the
             soul
             ,
             (
             
               when
               he
               flew
               them
               ,
               they
               sought
               him
               ,
            
             saith
             the
             Psalmist
             )
             So
             among
             the
             Apostles
             were
             those
             
               corporal
               inflictions
            
             ,
             diseases
             ,
             &c.
             superadded
             on
             purpose
             to
             make
             the
             impression
             more
             violent
             ,
             and
             to
             work
             more
             effectually
             on
             their
             hearts
             .
          
           
             
               
                 Sect.
              
               6
            
             The
             effectualnesse
             of
             which
             we
             may
             discern
             in
             one
             of
             the
             degrees
             of
             penitents
             in
             the
             ancient
             Church
             ,
             namely
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             whom
             we
             find
             weeping
             and
             howling
             in
             the
             Church-porch
             ,
             not
             permitted
             to
             come
             in
             ,
             lying
             without
             ,
             for
             them
             that
             enter'd
             to
             tread
             on
             in
             their
             passage
             ,
             which
             was
             certainly
             a
             means
             to
             make
             them
             prize
             those
             benefits
             more
             dearly
             ,
             which
             they
             saw
             
             themselves
             interdicted
             ,
             and
             others
             partakers
             of
             ,
             and
             withal
             to
             read
             them
             a
             Lecture
             of
             their
             own
             unworthinesse
             ,
             seeing
             themselves
             of
             the
             number
             of
             
               those
               dogs
               ,
               and
               evil
               workers
            
             that
             are
             without
             .
          
           
             The
             second
             end
             which
             I
             named
             ,
             was
             the
             
               repairing
               the
               honour
               
                 
                   Sect.
                
                 7
              
               and
               dignity
               of
               the
               Church
               ,
            
             which
             consisting
             in
             the
             purity
             of
             the
             lives
             of
             Christian
             professors
             ,
             is
             necessarily
             lost
             both
             in
             the
             opinion
             of
             God
             ,
             and
             men
             (
             especially
             those
             
               which
               are
               without
            
             )
             by
             the
             impieties
             and
             unchristian
             actions
             of
             any
             which
             are
             called
             by
             
               Christs
               Name
            
             ,
             which
             is
             therefore
             by
             the
             Apostle
             said
             to
             be
             blasphemed
             or
             
               evil
               spoken
               of
            
             ,
             when
             Christians
             fall
             into
             any
             notorious
             sins
             ,
             and
             then
             there
             is
             no
             way
             to
             recover
             the
             reputation
             of
             the
             Church
             ,
             and
             even
             of
             the
             
               Christian
               Religion
            
             ,
             and
             in
             a
             kinde
             ,
             of
             Christ
             himself
             ,
             but
             by
             expressing
             the
             wrath
             and
             displeasure
             of
             the
             Church
             against
             those
             who
             walk
             th●s
             inordinately
             ,
             and
             so
             proclaiming
             unto
             all
             ,
             that
             Christianity
             is
             not
             a
             Doctrine
             (
             as
             Zozimus
             ,
             and
             Celsus
             ,
             and
             Julian
             mistook
             it
             )
             of
             security
             or
             impunity
             to
             any
             sort
             of
             impenitents
             ,
             but
             of
             strict
             ,
             precise
             ,
             exact
             purity
             ,
             though
             some
             ungracious
             persons
             walk
             contrary
             to
             those
             prescriptions
             :
             This
             is
             the
             only
             
               tabula
               post
               naufragium
               ,
               plank
            
             or
             means
             of
             relief
             ,
             when
             the
             same
             and
             good
             name
             of
             the
             Church
             is
             thus
             ship-wrackt
             ,
             and
             so
             fit
             to
             be
             designed
             in
             the
             second
             place
             .
          
           
             A
             third
             gain
             and
             profit
             designed
             by
             these
             censures
             is
             the
             
               warning
               
                 
                   Sect.
                
                 8
              
               and
               admonishing
            
             of
             others
             ;
             not
             lest
             they
             should
             be
             polluted
             by
             presence
             among
             the
             profane
             ,
             as
             they
             that
             toucht
             the
             unclean
             thing
             were
             polluted
             under
             the
             Law
             ,
             (
             any
             farther
             then
             by
             the
             spreading
             ,
             leprous
             quality
             of
             their
             example
             )
             which
             is
             the
             comon
             errour
             of
             the
             proud
             fastidious
             Pharisees
             of
             all
             ages
             ,
             and
             is
             clearly
             confuted
             by
             St.
             Paul
             ,
             1
             Cor.
             5.10
             .
             where
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             not
             extended
             to
             
               heathen
               fornicators
            
             ,
             which
             sure
             would
             be
             able
             to
             
               pollute
               by
               society
            
             ,
             as
             much
             as
             Christian
             sinners
             )
             and
             by
             Clemens
             or
             that
             ancient
             Author
             under
             his
             name
             ,
             
               Constit
               .
               Ap.
               l.
            
             2.
             c.
             14.
             who
             hath
             a
             notable
             place
             to
             fortifie
             against
             this
             mistake
             ,
             speaking
             of
             those
             which
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             
               unmercifully
               affirm
               that
               men
               ought
               not
               to
               pollute
               themselves
               by
               accompanying
               with
               sinners
               ,
               nor
               converse
               with
               them
               ,
               (
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               )
               For
               such
               reasonings
               savour
               of
               men
               that
               know
               not
               God
               and
               his
               providence
               ,
               of
               unreasonable
               judges
               ,
               and
               untamed
               beasts
               .
               For
               they
               observe
               not
               that
               the
               communion
               with
               sinners
               that
               must
               be
               avoided
               ,
               is
               not
               that
               of
               conversing
               with
               ,
               but
               imitating
               of
               them
               ,
               not
               speaking
               ,
               but
               doing
               with
               them
               .
            
          
           
             
               
                 Sect.
              
               9
            
             But
             the
             design
             is
             to
             set
             a
             brand
             upon
             such
             sins
             ,
             which
             otherwise
             might
             haply
             be
             thought
             imitable
             ,
             and
             insensibly
             grow
             into
             fashion
             ,
             and
             so
             infect
             ,
             and
             pollute
             ,
             were
             not
             men
             thus
             told
             of
             their
             uglinesse
             ,
             shew'd
             their
             deformity
             ,
             and
             fore-warn'd
             of
             their
             danger
             ,
             which
             is
             sure
             another
             act
             of
             mercy
             to
             all
             easie
             ,
             seducible
             spectators
             ,
             to
             the
             Church
             it selfe
             ,
             and
             to
             him
             whose
             
               scandalous
               sins
            
             are
             by
             this
             means
             hindred
             from
             being
             damners
             of
             other
             men
             .
          
           
             
               
                 Sect.
              
               10
            
             And
             as
             the
             censures
             themselves
             ,
             so
             the
             inexorablenesse
             ,
             or
             at
             least
             ,
             difficulty
             of
             some
             Ages
             ,
             (
             of
             Canons
             ,
             of
             Councils
             ,
             and
             practice
             of
             Churches
             )
             in
             granting
             of
             absolution
             to
             penitents
             ,
             that
             also
             hath
             been
             designed
             out
             of
             pure
             charity
             to
             help
             multiply
             their
             fruits
             of
             repentance
             ,
             to
             set
             a
             value
             on
             
               Gods
               Ordinances
            
             ,
             to
             quicken
             their
             zeal
             ,
             to
             demonstrate
             their
             sincerity
             both
             to
             others
             ,
             and
             to
             their
             own
             souls
             ,
             each
             of
             which
             might
             perhaps
             be
             missing
             ,
             if
             absolution
             were
             over-easily
             obtainable
             .
          
           
             
               
                 Sect.
              
               11
            
             All
             which
             the
             more
             it
             is
             weighed
             ,
             (
             how
             this
             institution
             of
             Christs
             ,
             (
             besides
             that
             ,
             as
             't
             is
             so
             ,
             it
             ought
             not
             to
             be
             neglected
             )
             is
             an
             act
             of
             special
             
               Christian
               charity
            
             in
             not
             
               suffering
               sin
               upon
               thy
               neighbour
               ,
               but
               in
               any
               wise
               rebuking
               him
               ,
            
             Lev.
             19.17
             .
             )
             the
             more
             reproachful
             wil
             it
             be
             to
             this
             age
             of
             ours
             ,
             the
             more
             bitter
             Pasquin
             ,
             and
             lasting
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             when
             it
             shall
             be
             told
             in
             Gath
             and
             Askalon
             ,
             that
             for
             some
             years
             the
             arts
             of
             some
             uncharitable
             men
             have
             so
             prevailed
             ,
             that
             all
             exercise
             of
             this
             institution
             of
             Christ
             hath
             been
             cast
             and
             kept
             out
             of
             this
             Church
             of
             ours
             ;
             the
             first
             ,
             I
             think
             ,
             that
             is
             recorded
             since
             Christs
             time
             to
             have
             continued
             any
             considerable
             space
             without
             liberty
             of
             using
             that
             power
             of
             the
             keyes
             in
             excommunication
             ,
             left
             unto
             the
             Church
             by
             Christ
             .
             The
             Lord
             be
             merciful
             to
             us
             in
             this
             matter
             .
          
           
             
               
                 Sect.
              
               12
            
             As
             for
             them
             who
             either
             look
             upon
             this
             in
             others
             (
             or
             use
             it
             themselves
             )
             as
             a
             matter
             of
             secular
             advantage
             ,
             or
             accruement
             either
             of
             power
             or
             gain
             to
             the
             rulers
             of
             the
             Church
             ,
             and
             so
             as
             a
             carnal
             design
             or
             engine
             disguised
             in
             the
             shape
             of
             a
             spiritual
             institution
             ,
             
             and
             on
             that
             ground
             either
             are
             willing
             by
             their
             calumnies
             to
             help
             rend
             it
             out
             of
             the
             hands
             of
             the
             Church
             ,
             or
             being
             themselves
             in
             place
             ,
             either
             by
             passion
             ,
             or
             mistake
             ,
             or
             sloth
             betray
             it
             to
             the
             odium
             &
             censure
             of
             other
             men
             (
             whose
             shortnes
             of
             discourse
             cannot
             separate
             the
             order
             from
             the
             person
             ,
             or
             the
             abuse
             from
             the
             institution
             )
             I
             shall
             suppose
             they
             will
             change
             their
             minds
             ,
             &
             their
             practices
             ,
             when
             I
             shal
             have
             given
             them
             one
             advertisment
             ,
             which
             I
             may
             hope
             to
             do
             more
             effectually
             ,
             not
             onely
             by
             putting
             them
             in
             mind
             of
             S.
             Chrysostoms
             judgment
             ,
             who
             in
             this
             very
             matter
             having
             resolv'd
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
               that
               the
               sacerdotal
               dignity
               in
               pardoning
               and
               retaining
               of
               sins
               is
               very
               great
               ,
            
             expresses
             that
             presently
             by
             this
             only
             way
             of
             probation
             ,
             that
             a
             Priest
             if
             he
             live
             never
             so
             well
             himself
             ,
             if
             he
             be
             not
             accurately
             careful
             of
             other
             mens
             lives
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               he
               bears
               those
               wicked
               men
            
             (
             which
             he
             reform'd
             not
             )
             
               company
               to
               hell
            
             ;
             and
             often
             when
             he
             is
             not
             betrayed
             by
             his
             own
             ,
             he
             perishes
             by
             others
             mens
             sins
             ,
             if
             he
             have
             not
             done
             all
             things
             rightly
             ,
             which
             may
             tend
             to
             their
             recovery
             ,
             and
             in
             that
             ,
             founds
             all
             the
             respect
             and
             obedience
             that
             St.
             Paul
             requires
             to
             be
             paid
             to
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             But
             also
             ,
             and
             especially
             if
             I
             present
             it
             to
             them
             in
             a
             breif
             paraphrase
             of
             one
             place
             of
             Scripture
             ,
             which
             by
             mistake
             and
             rash
             judgement
             ,
             is
             wont
             to
             be
             produced
             against
             all
             exercise
             of
             power
             in
             Church-men
             ,
             but
             being
             rightly
             weighed
             ,
             as
             it
             doth
             not
             take
             away
             the
             power
             which
             we
             onely
             plead
             for
             ,
             that
             of
             exercising
             charity
             ,
             of
             
               disciplining
               ,
               reforming
               ,
               i.
               e.
            
             doing
             the
             greatest
             good
             to
             those
             that
             are
             placed
             under
             us
             so
             will
             it
             teach
             every
             man
             (
             to
             whom
             that
             power
             is
             entrusted
             to
             learn
             nothing
             but
             meeknesse
             and
             diligence
             ,
             and
             all
             kinde
             of
             
               Christian
               temper
            
             from
             the
             condition
             and
             peculiarity
             of
             this
             honour
             ,
             and
             authority
             of
             his
             .
          
           
             The
             place
             is
             that
             known
             Text
             Mat.
             20.
             
             I
             shal
             deduce
             it
             from
             
               
                 Sect.
              
               13
            
             the
             beginning
             of
             the
             sense
             ,
             &
             lay
             it
             plain
             before
             you
             .
             V.
             21.
             
             The
             
               mother
               of
               Zebedees
               children
            
             (
             having
             heard
             by
             her
             sons
             of
             the
             promise
             made
             to
             the
             Disciples
             by
             
               Christ
               ,
               Mat.
            
             19.28
             .
             that
             they
             should
             have
             the
             dignity
             of
             so
             many
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             among
             the
             Jews
             ,
             was
             a
             dignity
             next
             unto
             the
             Regal
             )
             petitions
             Christ
             in
             the
             behalf
             of
             her
             two
             sons
             ,
             whom
             she
             conceived
             favoured
             by
             him
             above
             all
             the
             rest
             ,
             judging
             it
             by
             the
             expressions
             to
             them
             two
             ,
             &
             S.
             Peter
             ;
             and
             her
             petition
             was
             this
             ;
             That
             (
             seeing
             in
             the
             equality
             of
             
             that
             dignity
             promised
             to
             all
             ,
             there
             might
             be
             yet
             ,
             nay
             if
             (
             it
             were
             according
             to
             the
             old
             Jewish
             pattern
             ,
             where
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             belonged
             to
             Judah
             and
             Joseph
             )
             must
             be
             some
             kinde
             of
             inequality
             ,
             at
             least
             a
             precedence
             of
             some
             before
             others
             )
             her
             Sons
             that
             he
             had
             shewed
             such
             a
             speciall
             kindnesse
             to
             ,
             might
             have
             that
             favour
             by
             
             him
             confer'd
             on
             them
             .
             Jesus
             represses
             her
             demand
             by
             telling
             her
             ,
             she
             is
             mistaken
             in
             the
             
               kinde
               of
               dignity
            
             ,
             that
             should
             be
             instated
             upon
             his
             disciples
             ,
             't
             was
             not
             such
             a
             one
             as
             in
             any
             worldly
             respects
             would
             prove
             very
             desirable
             ,
             but
             as
             a
             place
             of
             great
             burthen
             ,
             so
             subject
             to
             great
             persecutions
             ,
             and
             even
             death
             it self
             ,
             of
             which
             
             indeed
             her
             sons
             should
             undoubtedly
             taste
             ,
             as
             Histories
             testifie
             they
             did
             .
             If
             this
             would
             not
             satisfie
             her
             ,
             then
             let
             her
             know
             her
             importunity
             should
             gain
             nothing
             ;
             for
             *
             the
             disposing
             of
             any
             such
             honours
             ,
             was
             to
             be
             according
             as
             God
             the
             Father
             had
             determined
             it
             ,
             and
             although
             
               all
               power
            
             were
             conferred
             upon
             the
             Son
             by
             the
             Father
             ,
             yet
             there
             was
             smal
             hope
             that
             the
             Son
             should
             thwart
             God●he
             ●he
             Fathers
             destination
             in
             any
             such
             act
             of
             dignifying
             any
             .
             This
             was
             fully
             satisfactory
             to
             the
             woman
             ,
             and
             therefore
             she
             (
             nor
             her
             sons
             )
             reply
             not
             ;
             But
             the
             rest
             of
             the
             Disciples
             
             upon
             advertisement
             what
             had
             past
             ,
             begin
             to
             mock
             the
             two
             brethren
             ,
             and
             so
             there
             is
             another
             tempest
             raised
             which
             Christ
             must
             
             also
             calm
             ;
             and
             therefore
             to
             this
             indignation
             of
             the
             Disciples
             (
             not
             now
             to
             the
             
               ambitious
               request
            
             of
             the
             mother
             ,
             or
             brethren
             )
             he
             accommodates
             an
             answer
             ;
             that
             they
             need
             not
             be
             offended
             at
             the
             ambition
             of
             those
             brethren
             ,
             for
             if
             they
             had
             had
             their
             desires
             ,
             they
             had
             been
             but
             smal
             gainers
             by
             i●
             ;
             for
             in
             Christs
             Kingdome
             preeminence
             signified
             (
             or
             brought
             along
             with
             it
             )
             no
             great
             secular
             felicity
             ,
             (
             such
             as
             was
             to
             be
             among
             Heathen
             Emperours
             (
             the
             great
             ones
             )
             and
             Princes
             ,
             that
             being
             under
             them
             ,
             and
             over
             others
             ,
             were
             served
             and
             benefited
             by
             their
             subjects
             ,
             which
             is
             meant
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             v.
             28.
             used
             their
             power
             in
             order
             to
             their
             own
             profits
             and
             pleasures
             ,
             and
             pride
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             behaving
             themselves
             as
             lords
             and
             masters
             over
             so
             many
             servants
             ,
             like
             those
             Nehem.
             5.15
             .
             where
             the
             following
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             used
             )
             but
             quite
             contrary
             ,
             
             an
             office
             of
             burthen
             ,
             and
             pains
             ,
             and
             humility
             ,
             and
             doing
             of
             service
             ,
             (
             as
             S.
             Mark
             reads
             it
             more
             clearly
             ,
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             chap.
             10.43
             .
             
               shall
               be
               your
               Minister
            
             )
             and
             he
             that
             will
             have
             that
             preeminence
             ,
             must
             provide
             himself
             for
             that
             task
             ,
             by
             the
             qualifications
             
             which
             are
             most
             agreeable
             to
             that
             ,
             and
             count
             of
             that
             way
             both
             of
             acquiring
             and
             enjoying
             it
             ,
             for
             otherwise
             it
             will
             not
             be
             had
             ;
             (
             and
             upon
             these
             terms
             you
             need
             not
             envy
             them
             it
             )
             as
             you
             may
             guesse
             by
             Christ
             himself
             ,
             whose
             kingdome
             in
             this
             world
             was
             of
             this
             nature
             ,
             not
             administred
             in
             that
             way
             as
             might
             bring
             in
             splendour
             or
             profit
             to
             himself
             ,
             but
             in
             acts
             of
             
               charity
               ,
               ministring
            
             of
             all
             kinds
             of
             grace
             ,
             enduring
             ,
             and
             serving
             ,
             and
             dying
             for
             his
             people
             ,
             and
             not
             requiring
             that
             service
             ,
             those
             offices
             from
             them
             ,
             as
             other
             Kings
             have
             done
             .
          
           
             This
             excludes
             not
             Disciples
             of
             Christ
             from
             power
             ,
             (
             for
             he
             
               
                 Sect.
              
               14
            
             regulates
             them
             by
             his
             own
             example
             ,
             and
             no
             farther
             ,
             and
             he
             ,
             we
             know
             ,
             was
             not
             onely
             as
             God
             ,
             
               King
               of
               kings
            
             and
             
               Lord
               of
               lords
            
             ,
             but
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             had
             
               all
               power
               given
               unto
               him
               in
               heaven
               and
               in
               earth
               ,
            
             and
             in
             this
             his
             state
             of
             condescension
             here
             ,
             he
             was
             a
             Master
             over
             his
             Disciples
             ;
             and
             when
             he
             was
             called
             
               Good
               master
            
             ,
             although
             he
             asked
             ,
             
               why
               he
               called
               him
               good
            
             ?
             yet
             the
             title
             of
             Master
             he
             disclaims
             not
             ,
             nay
             tels
             them
             clearly
             that
             they
             
               did
               well
               ,
               who
               called
               him
               Master
               ,
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Lord
               ,
               Joh.
            
             13.13
             .
             )
             but
             shews
             the
             lot
             that
             was
             like
             to
             befal
             them
             ,
             the
             same
             it
             did
             him
             ,
             whose
             greatnes
             was
             exprest
             in
             humility
             ,
             and
             charity
             ,
             and
             patience
             ,
             and
             offices
             of
             servitude
             ;
             and
             so
             the
             greater
             any
             of
             them
             should
             be
             ,
             the
             greater
             portion
             of
             these
             should
             be
             expected
             from
             them
             ,
             as
             the
             appendage
             of
             their
             greatnesse
             ;
             which
             consideration
             fully
             makes
             up
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             rational
             importance
             of
             the
             place
             ,
             which
             was
             to
             be
             answer
             satisfactory
             ,
             1.
             to
             the
             ambition
             of
             the
             two
             brethren
             ,
             by
             disabusing
             them
             ;
             2.
             to
             the
             envy
             or
             indignation
             of
             the
             rest
             ,
             by
             shewing
             ,
             that
             preeminence
             was
             no
             fit
             object
             for
             any
             ones
             envy
             ,
             but
             pity
             rather
             .
          
           
             As
             for
             the
             use
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             't
             wil
             be
             best
             rendred
             
               to
               lord
               it
            
             ,
             
               
                 Sect.
              
               15
            
             to
             play
             the
             lord
             ,
             and
             the
             importance
             of
             that
             ,
             discerned
             by
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             that
             follows
             v.
             28.
             or
             if
             you
             wil
             by
             comparing
             it
             with
             1
             Pet.
             5.
             v.
             3.
             where
             't
             is
             explained
             by
             that
             which
             precedes
             in
             the
             same
             sense
             ,
             ver
             .
             2.
             by
             feeding
             ,
             or
             governing
             ,
             (
             for
             so
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifies
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               by
               force
            
             or
             violence
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             
               make
               gain
               ,
               filthy
            
             ,
             unlawful
             gain
             ,
             
               of
               the
               flock
            
             ,
             which
             is
             all
             one
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             (
             as
             in
             the
             
               Gospel
               ,
               heathen
               Kings
            
             did
             over
             their
             people
             )
             and
             contrary
             to
             that
             ,
             is
             ruling
             them
             by
             perswasion
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             making
             them
             willing
             and
             ready
             to
             do
             ,
             what
             
             they
             ought
             ,
             and
             that
             by
             his
             own
             exemplary
             obedience
             ,
             setting
             them
             patterns
             to
             transcribe
             ,
             which
             certainly
             is
             the
             Clergy
             mans
             duty
             ,
             (
             and
             best
             way
             of
             ruling
             ,
             if
             it
             may
             possible
             prevaile
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             who
             must
             be
             
               no
               striker
               ,
               no
               covetous
               person
               ,
               Titus
            
             1.17
             .
             and
             to
             the
             same
             purpose
             ,
             1
             Tim.
             3.3
             ,
             4
             ,
             5.
             and
             so
             sure
             2
             Cor.
             1.24
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifies
             imperious
             behaviour
             in
             any
             kinde
             ,
             as
             there
             over
             mens
             faith
             ,
             very
             contrary
             to
             
               meek
               ,
               gentle
            
             perswasion
             ,
             the
             method
             that
             S.
             Paul
             and
             all
             followers
             of
             him
             ought
             to
             use
             ,
             and
             I
             shall
             never
             excuse
             them
             if
             they
             doe
             not
             .
          
           
             
               
                 Sect.
              
               16
            
             All
             which
             I
             suppose
             not
             impertinent
             (
             as
             to
             justifie
             the
             authority
             so
             )
             to
             limit
             and
             regulate
             the
             use
             of
             that
             ,
             and
             determine
             it
             to
             that
             one
             
               Christian
               spiritual
            
             end
             ,
             the
             reforming
             and
             winning
             ,
             and
             saving
             of
             soules
             ;
             a
             thing
             of
             all
             other
             ,
             the
             most
             contrary
             to
             oppressing
             or
             
               violating
               ,
               invading
            
             or
             tyrannizing
             over
             them
             ,
             in
             brief
             (
             to
             them
             which
             have
             need
             of
             it
             )
             the
             onely
             seasonable
             Mercy
             and
             Charity
             in
             the
             World
             ,
             thus
             in
             
               any
               wise
               to
               reprove
            
             ,
             and
             not
             hate
             or
             
               suffer
               sin
            
             upon
             my
             brother
             .
          
           
             
               
                 Sect.
              
               17
            
             For
             the
             other
             part
             of
             the
             2.
             enquiry
             ,
             who
             are
             the
             objects
             of
             these
             censures
             ,
             subjected
             to
             the
             power
             of
             the
             keyes
             by
             Christ
             ,
             I
             answer
             ,
             1.
             
             Negatively
             ,
             that
             the
             supream
             Magistrate
             in
             every
             Kingdome
             is
             exempted
             from
             it
             ,
             and
             not
             onely
             
               à
               posteriori
            
             ,
             because
             the
             offering
             him
             up
             to
             shame
             and
             contumely
             (
             which
             is
             the
             work
             of
             excommunication
             )
             would
             be
             a
             certain
             means
             to
             expose
             him
             to
             the
             contempt
             of
             his
             subjects
             ,
             and
             so
             be
             in
             danger
             to
             dissolve
             &
             shake
             the
             peace
             and
             setled
             Government
             of
             a
             Kingdom
             ,
             (
             which
             I
             suppose
             to
             have
             been
             the
             design
             of
             that
             pestilent
             
               Romish
               Heildebrandine
            
             or
             Gregorian
             Doctrine
             ,
             that
             the
             Subjects
             of
             an
             excommunicate
             Prince
             were
             discharged
             from
             their
             allegiance
             ,
             which
             was
             but
             a
             smal
             encreas
             of
             the
             former
             doctrin
             (
             if
             that
             were
             supposed
             true
             )
             of
             Christs
             placing
             a
             power
             in
             the
             hands
             of
             the
             Church
             to
             
               excommunicate
               Princes
            
             ;
             for
             from
             the
             concession
             of
             that
             ,
             the
             other
             would
             generally
             follow
             of
             its
             own
             accord
             ,
             and
             need
             no
             new
             doctrin
             to
             help
             it
             forward
             ,
             the
             universal
             distemper
             of
             mens
             passions
             being
             a
             sufficient
             encouragement
             to
             the
             many
             ,
             to
             cast
             off
             allegiance
             to
             those
             persons
             which
             they
             conceive
             themselves
             taught
             by
             Christ
             ,
             and
             so
             by
             Christianity
             appointed
             to
             despise
             ;
             )
             but
             also
             
               à
               
               priori
            
             ,
             because
             Christ
             found
             the
             world
             disposed
             by
             his
             Father
             ,
             in
             a
             regular
             subjection
             of
             all
             men
             to
             the
             powers
             placed
             over
             them
             (
             and
             those
             higher
             powers
             at
             the
             time
             of
             Christs
             birth
             ,
             as
             far
             as
             stories
             will
             help
             us
             to
             discern
             ,
             were
             all
             Regal
             or
             Monarchical
             through
             the
             whole
             world
             )
             and
             was
             so
             far
             from
             changing
             that
             course
             by
             any
             new
             law
             of
             his
             ,
             that
             he
             laboured
             by
             all
             means
             possible
             ,
             to
             settle
             and
             confirm
             it
             on
             that
             basis
             ,
             and
             not
             so
             much
             as
             to
             accept
             ,
             when
             it
             was
             offered
             him
             ,
             the
             exercise
             of
             any
             Sec●lar
             or
             civil
             power
             ,
             but
             to
             submit
             himself
             ,
             and
             consequently
             all
             his
             ,
             and
             so
             all
             that
             can
             plead
             or
             pretend
             any
             title
             from
             him
             ,
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             say
             the
             Fathers
             )
             to
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             
               supream
               power
            
             in
             any
             Kingdom
             .
             For
             the
             practice
             &
             opinion
             of
             the
             Church
             to
             this
             matter
             ,
             through
             all
             times
             ,
             infinite
             testimonies
             might
             be
             alleadged
             .
             I
             shall
             refer
             the
             reader
             to
             
               David
               Blondel
            
             in
             this
             book
             ,
             
               de
               formulâ
               Regnante
               Christo
            
             ,
             
             and
             not
             endeavour
             a
             further
             dis●roving
             of
             that
             Doctrine
             which
             he
             thought
             more
             worthy
             of
             an
             exclamation
             in
             the
             language
             of
             Saint
             
               Athanasius
               ,
               ad
               Epist
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ;
               Who
               ever
               in
               the
               Church
               or
               among
               Christians
               ,
               heard
               or
               taught
               ,
               or
               learnt
               that
               Gregorian
               Doctrine
               ?
               What
               an
               hell
               was
               it
               which
               vomited
               it
               out
               ?
            
             I
             shall
             adde
             no
             more
             to
             the
             negative
             part
             ,
             which
             being
             supposed
             ,
             and
             to
             be
             remembred
             in
             that
             which
             follows
             .
          
           
             I
             answer
             ,
          
           
             In
             the
             second
             place
             ,
             positively
             ,
             That
             the
             objects
             of
             this
             
               
                 Sect.
              
               18
            
             Church-charity
             or
             Church-censures
             are
             ,
             Every
             
               open
               ,
               notorious
            
             offender
             ,
             (
             whose
             crimes
             come
             to
             our
             cognizance
             ,
             whether
             by
             complaint
             of
             others
             ,
             by
             notoriety
             of
             the
             action
             ,
             or
             by
             his
             own
             confession
             )
             that
             lives
             ,
             and
             indulges
             himself
             in
             any
             grievous
             crime
             ,
             any
             wilfull
             sin
             ;
             Every
             such
             I
             say
             is
             to
             be
             bound
             by
             the
             Church
             ,
             when
             after
             admonition
             first
             lesse
             ,
             then
             more
             publique
             ,
             he
             continues
             refractory
             ,
             unreformed
             ,
             and
             not
             till
             then
             .
             The
             more
             shame
             for
             the
             easie
             denouncers
             of
             that
             censure
             ,
             that
             either
             inflict
             it
             on
             every
             trivial
             commission
             ,
             without
             consideration
             whether
             repented
             of
             or
             no
             ;
             or
             that
             use
             this
             
               soveraign
               recipe
            
             ,
             this
             
               generos●m
               medicamentum
            
             ,
             (
             that
             ,
             say
             artists
             ,
             must
             not
             be
             cast
             away
             ,
             either
             on
             the
             wanton
             or
             the
             desperate
             patient
             ,
             but
             onely
             on
             those
             whom
             we
             see
             to
             
             want
             it
             ,
             and
             hope
             it
             may
             doe
             some
             good
             on
             )
             this
             strong
             physick
             ,
             this
             last
             and
             most
             generous
             medicament
             so
             *
             unadvisedly
             and
             uncharitably
             ,
             so
             for
             any
             other
             end
             ,
             rather
             then
             reforming
             of
             prophane
             men
             .
          
           
             
               
                 Sect.
              
               19
            
             Then
             for
             loosing
             ,
             who
             is
             capable
             of
             that
             ,
             is
             agreed
             in
             general
             ,
             the
             greatest
             sinners
             ,
             upon
             approbation
             of
             their
             repentance
             :
             As
             for
             Novatus
             who
             denyed
             absolution
             to
             the
             Lapsi
             ,
             he
             himself
             was
             censur'd
             and
             punished
             for
             that
             severity
             ,
             as
             you
             may
             see
             in
             the
             8.
             
             
               Can.
               of
               the
               Nic.
               Council
            
             ,
             on
             which
             saith
             Zonaras
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             he
             
               was
               cast
               out
               and
               anathematiz'd
               in
               a
               council
               at
               Rome
               ,
               Cornelius
            
             being
             Pope
             ,
             and
             
               Decius
               Emperour
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Though
               he
               offended
               not
               in
               matter
               of
               faith
               ,
               yet
               for
               his
               want
               of
               compassion
               and
               kindnesse
               to
               the
               brethren
               .
            
          
           
             But
             then
             ,
             what
             degree
             of
             approbation
             will
             serve
             turn
             ,
             what
             time
             of
             humiliation
             ,
             what
             fruits
             and
             evidences
             of
             repentance
             may
             be
             thought
             sufficient
             to
             give
             capacity
             of
             this
             loosing
             ;
             the
             judgement
             of
             Councils
             and
             Churches
             have
             much
             varied
             in
             that
             particular
             ,
             the
             *
             Roman
             being
             anciently
             milder
             then
             any
             other
             Churches
             ;
             and
             how
             much
             these
             
               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
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Af●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
             .
          
           
             One●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
               almsdee●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
             ,
             til●
             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
               swell●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
               and
               faith
               of
               the
               Christians
               was
               wonderful
               and
               true
               .
            
             This
             same
             story
             is
             related
             again
             at
             large
             ,
             l.
             2.
             
             
               Turco
               Gr.
            
             §
             .
             32.
             
             In
             the
             
               Patriarchial
               History
            
             of
             
               Emanuel
               Malaxus
            
             in
             vulgar
             Greek
             .
             A
             like
             example
             there
             is
             also
             of
             one
             Arsenius
             ,
             who
             dyed
             
               excommunicate
               ,
               l.
            
             2.
             
             §
             .
             43.
             p.
             151.
             and
             also
             of
             Johannicius
             ,
             a
             
               Pseudo-patriarch
               ,
               l.
            
             2.
             p.
             156.
             of
             whom
             ,
             saith
             he
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               excommunicate
               was
               found
               hard
               and
               swelled
               as
               a
               drum
               or
               timbrel
               .
            
             The
             truth
             of
             the
             passages
             ,
             I
             hope
             it
             will
             not
             be
             expected
             of
             me
             to
             assert
             or
             confirm
             (
             nor
             can
             I
             any
             further
             then
             the
             fore-mentioned
             authority
             will
             bear
             )
             I
             shal
             rather
             give
             the
             reader
             ●y
             conjecture
             how
             this
             perswasion
             became
             so
             general
             ,
             &
             these
             stories
             so
             confid●ntly
             reported
             among
             them
             .
             It
             was
             ,
             I
             suppose
             ,
             from
             the
             observing
             ,
             but
             not
             understanding
             in
             the
             Gospel
             the
             phrases
             of
             
               binding
               
               and
               loosing
            
             ,
             which
             not
             knowing
             to
             what
             they
             belong'd
             (
             for
             the
             
               modern
               Graecians
            
             are
             far
             from
             being
             very
             learned
             )
             they
             may
             have
             applied
             them
             to
             the
             dissolving
             ,
             or
             not
             dissolving
             of
             mens
             bodies
             in
             the
             earth
             ,
             which
             they
             there
             expresse
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             word
             of
             the
             Evangelist
             .
             If
             this
             be
             not
             it
             ,
             I
             have
             no
             more
             to
             say
             of
             it
             ,
             but
             that
             it
             was
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             And
             now
             having
             taken
             this
             licence
             a
             little
             to
             expatiate
             ,
             I
             shal
             
               
                 Sect.
              
               6
            
             enlarge
             ●y
             teather
             a
             little
             wider
             ;
             and
             having
             said
             thus
             much
             of
             this
             custome
             of
             excommunication
             among
             Jews
             and
             Christians
             ,
             proceed
             yet
             farther
             ,
             
               ex
               abundanti
            
             ,
             and
             by
             way
             of
             appendix
             ,
             shew
             the
             consent
             of
             others
             ,
             even
             of
             Heathen
             people
             in
             this
             matter
             ,
             by
             that
             means
             (
             if
             not
             to
             confirm
             ,
             as
             by
             an
             instance
             ,
             that
             ancient
             truth
             of
             Clemens
             so
             oft
             repeated
             by
             him
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             The
             
               Grecians
               knowledge
            
             and
             solemn
             practices
             are
             
               generally
               stoln
               from
               the
               Jews
            
             ,
             yet
             )
             to
             shew
             the
             opinion
             of
             other
             men
             ,
             imbued
             with
             other
             principles
             of
             Theologie
             ,
             by
             which
             the
             design
             of
             this
             former
             Treatise
             may
             with
             a
             rational
             man
             ,
             who
             is
             not
             a
             Divine
             ,
             be
             somewhat
             established
             ,
             I
             shall
             instance
             but
             in
             two
             particulars
             (
             because
             it
             is
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             as
             
               ex
               abundanti
            
             ,
             that
             I
             say
             any
             thing
             of
             it
             .
             )
             The
             first
             ,
             of
             the
             ancient
             Grecians
             ,
             as
             I
             find
             it
             mentioned
             by
             
               Diod.
               Si●ulus
               .
               Bibl.
            
             16.
             in
             the
             discourse
             of
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             the
             
               sacred
               War
            
             betwixt
             the
             Phocenses
             and
             Lacedaemonians
             on
             one
             side
             ,
             and
             the
             Thebans
             ,
             &c.
             on
             the
             other
             ;
             of
             which
             there
             is
             mention
             in
             Thucydides
             ,
             
             but
             a
             full
             narration
             in
             
               Diodorus
               Siculus
            
             in
             the
             place
             fore-cited
             .
             From
             that
             one
             Author
             in
             one
             Page
             these
             few
             things
             may
             be
             learnt
             by
             way
             of
             story
             .
             1.
             
             That
             on
             occasion
             of
             sacriledge
             or
             invasion
             of
             the
             rights
             of
             their
             gods
             ,
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             as
             the
             
               plowing
               up
               a
               peice
               of
               sacred
               ground
               call'd
               Cirrhaea
            
             (
             which
             was
             the
             crime
             of
             the
             Phocenses
             )
             or
             the
             taking
             in
             War
             ,
             and
             seizing
             on
             the
             like
             place
             call'd
             Cadmea
             (
             which
             was
             the
             Lacedemonians
             fault
             )
             the
             Senate
             of
             the
             Amphictyones
             upon
             complaint
             of
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             
               recorders
               of
               holy
               things
            
             ,
             did
             devote
             or
             Anathematize
             even
             a
             whole
             Country
             or
             Region
             at
             once
             ,
             as
             that
             of
             the
             Lacedemonians
             ,
             and
             that
             other
             of
             the
             Phocenses
             .
             2.
             
             That
             what
             was
             thus
             done
             ,
             was
             
               confirm'd
               by
               the
               Grecians
            
             generally
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             3.
             
             That
             though
             Sacriledge
             was
             the
             occasion
             of
             this
             devoting
             ,
             yet
             was
             it
             not
             the
             immediate
             cause
             or
             crime
             wherein
             it
             was
             founded
             ,
             but
             their
             not
             
             submitting
             to
             some
             former
             punishments
             ,
             not
             paying
             the
             mulcts
             which
             had
             been
             inflicted
             on
             them
             by
             the
             same
             Judges
             for
             that
             crime
             .
             The
             punishments
             of
             those
             first
             crimes
             are
             there
             mentioned
             to
             have
             been
             great
             summes
             of
             money
             laid
             on
             the
             offenders
             ,
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             and
             upon
             the
             not
             paying
             of
             that
             ,
             this
             devoting
             follows
             .
             4.
             
             The
             nature
             of
             this
             punishment
             consisted
             ,
             1.
             
             In
             the
             shame
             that
             it
             brought
             upon
             the
             offenders
             ,
             such
             as
             Philomelus
             tels
             his
             
               Phocenses
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               't
               is
               the
               part
               of
               unmanly
               persons
               not
               to
               lay
               it
               to
               heart
               ,
               or
               consider
               it
               .
            
             2.
             
             In
             the
             consequents
             of
             it
             ,
             in
             that
             it
             would
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               bring
               danger
               and
               subversion
               to
               all
               their
               lives
               ,
            
             &
             that
             in
             two
             respects
             .
             1.
             
             In
             respect
             of
             God
             ,
             to
             whose
             vengeance
             they
             were
             thus
             devoted
             ,
             (
             answerable
             to
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             forementioned
             ,
             added
             to
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             in
             which
             respect
             it
             is
             ,
             in
             order
             to
             the
             Phocenses
             ,
             called
             there
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             being
             consecrated
             or
             devoted
             .
             2.
             
             In
             respect
             of
             men
             ,
             to
             whose
             mischief
             also
             they
             were
             exposed
             ,
             (
             parallel
             to
             what
             we
             read
             of
             Cain
             when
             he
             
               was
               cast
               out
               of
               Gods
               presence
               ;
               Any
               man
               ,
            
             saith
             he
             ,
             
               that
               meets
               me
               ,
               will
               kill
               me
            
             )
             and
             therefore
             in
             order
             to
             the
             Spartans
             ,
             it
             is
             call'd
             there
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               an
               exposing
               them
               to
               the
               common
               hatred
               of
               all
               men
               .
            
             5.
             
             That
             for
             them
             that
             were
             under
             any
             such
             sentence
             ,
             there
             was
             no
             way
             ,
             but
             to
             obey
             the
             mulct
             that
             was
             formerly
             inflicted
             on
             them
             ,
             
               i.
               e.
            
             to
             reform
             their
             contumacie
             ,
             which
             they
             that
             were
             not
             able
             to
             do
             ,
             or
             not
             willing
             ,
             and
             therefore
             pretend
             they
             were
             not
             able
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             have
             no
             way
             left
             ,
             but
             endeavour
             to
             nul
             the
             sentence
             ,
             by
             proving
             it
             unjust
             ,
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             by
             
               shewing
               that
               it
               was
               no
               fault
               ,
            
             on
             which
             the
             former
             punishment
             ,
             (
             to
             which
             their
             contumacie
             had
             been
             exprest
             )
             was
             inflicted
             .
             And
             to
             make
             good
             this
             plea
             ,
             their
             best
             &
             indeed
             only
             way
             was
             that
             of
             force
             ,
             viz.
             to
             make
             Philomelus
             their
             General
             ,
             &
             to
             provide
             him
             an
             Army
             ,
             which
             was
             accordingly
             done
             ,
             and
             after
             some
             three
             or
             four
             prosperous
             sights
             on
             that
             side
             ,
             the
             conclusion
             was
             ,
             that
             at
             last
             agreeably
             to
             the
             cause
             ,
             in
             the
             sight
             of
             his
             prosperous
             impiety
             he
             was
             routed
             and
             slain
             .
             
             And
             so
             you
             have
             a
             brief
             of
             the
             first
             passage
             .
             The
             other
             is
             that
             known
             one
             of
             the
             Druids
             among
             the
             ancient
             Galls
             ,
             mentioned
             by
             
               Caesar
               de
               Bell.
               Gal.
               l.
            
             6.
             the
             summe
             of
             it
             is
             this
             .
             Among
             the
             
             Galls
             two
             onely
             sorts
             of
             men
             there
             are
             ,
             saith
             he
             ,
             
               qui
               in
               aliquo
               sunt
               numero
               &
               honore
               ,
               which
               are
               of
               account
               and
               honour
               among
               them
               ,
            
             The
             Druids
             ,
             and
             the
             Equites
             ,
             or
             Noblemen
             ,
             all
             the
             rest
             being
             pezants
             and
             slaves
             .
             The
             former
             of
             these
             are
             thus
             described
             ,
             by
             their
             offices
             or
             imployments
             ,
             
               Illi
               rebus
               divinis
               intersunt
               ,
               sacrificia
               publica
               &
               privata
               procurant
               ,
               religiones
               interpretantur
               ,
               ad
               hos
               magnus
               adolescentium
               numerus
               disciplinae
               causâ
               concurrit
               ,
               magnóque
               ii
               sunt
               apud
               eos
               honore
               ;
               nam
               ferè
               de
               omnibus
               controversiis
               publicis
               privatisque
               constituunt
               ,
               &
               si
               quid
               est
               admissum
               facinus
               ,
               si
               caedes
               facta
               ,
               de
               haereditate
               ,
               de
               finibus
               controversia
               est
               ,
               iidem
               decernunt
               ,
               praemia
               poenasque
               constituunt
               :
               Si
               quis
               aut
               privatus
               ,
               aut
               populus
               ,
               eorum
               decreto
               non
               steterit
               ,
               sacrificiis
               interdicunt
               .
               Haec
               poena
               apud
               eos
               est
               gravissima
               ;
               Quibus
               ita
               est
               interdictum
               ,
               ii
               numero
               impiorum
               ac
               sceleratorum
               habentur
               ,
               ab
               iis
               omnes
               decedunt
               ,
               aditum
               eorum
               sermonemque
               defugiunt
               ,
               ne
               quid
               ex
               contagione
               incommodi
               accipiant
               ,
               neque
               iis
               petentibus
               jus
               redditur
               ,
               neque
               ullus
               honos
               communicatur
               .
               His
               omnibus
               Druidibus
               praeest
               unus
               ,
               &c.
               They
               are
               the
               men
               employed
               in
               all
               the
               service
               of
               God
               ,
               perform
               the
               publike
               and
               private
               sacrifices
               ,
               instruct
               the
               youth
               ,
               and
               are
               honoured
               by
               them
               ,
               are
               the
               Judges
               in
               wel-nigh
               all
               both
               publique
               and
               private
               controversies
               ;
               if
               any
               outrage
               or
               murder
               be
               committed
               ,
               any
               difficulty
               about
               bounds
               or
               inheritance
               ,
               they
               decree
               and
               determine
               both
               rewards
               and
               punishments
               ;
               If
               any
               private
               person
               or
               people
               stand
               not
               to
               their
               decrees
               ,
               they
               forbid
               him
               their
               sacrifices
               .
               This
               is
               of
               all
               other
               the
               most
               grievous
               punishment
               ,
               they
               that
               are
               under
               this
               interdict
               ,
               are
               accounted
               as
               impious
               and
               enormous
               persons
               ,
               all
               men
               refuse
               their
               company
               ,
               come
               not
               neer
               them
               ,
               nor
               discourse
               with
               them
               ,
               lest
               the
               contagion
               hurt
               them
               ;
               they
               receive
               no
               advantage
               by
               the
               Lawes
               of
               the
               Kingdom
               ,
               nor
               are
               capable
               of
               any
               honour
               in
               it
               .
               Of
               all
               these
               Druids
               there
               is
               one
               Prefect
               or
               President
               ,
               &c.
               
            
             And
             it
             seems
             this
             custome
             and
             institution
             among
             them
             was
             conceived
             to
             have
             had
             its
             original
             from
             
               Britain
               .
               Disciplina
               in
               Britanniâ
               reperta
               ,
               atque
               inde
               in
               Galliam
               translata
               esse
               existimatur
               ,
               &
               nunc
               qui
               diligentiùs
               eam
               rem
               cognoscere
               volunt
               ,
               plerunque
               illò
               discendi
               causâ
               proficiscuntur
               .
               This
               discipline
               was
               found
               in
               Britain
               ,
               and
               thence
               brought
               unto
               the
               Galls
               ,
               and
               they
               that
               are
               willing
               to
               have
               any
               exact
               knowledge
               of
               it
               ,
               do
               now
               ordinarily
               go
               thither
               to
               learn
               it
               .
            
             The
             story
             being
             in
             it self
             thus
             clear
             and
             full
             ,
             will
             have
             little
             need
             of
             my
             comment
             or
             observation
             on
             it
             ;
             all
             that
             I
             meant
             to
             do
             was
             to
             shew
             you
             the
             consent
             of
             other
             Religions
             ,
             &
             Nations
             ,
             and
             by
             that
             to
             
             conclude
             ,
             that
             the
             heathens
             thought
             not
             that
             unreasonable
             ,
             which
             now
             Christ
             hath
             by
             standing
             law
             establisht
             in
             his
             Church
             ,
             and
             many
             that
             are
             called
             Christians
             ,
             are
             so
             willing
             to
             cast
             out
             of
             it
             .
             And
             so
             much
             so
             this
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             also
             .
          
        
         
           
             CAP.
             VII
             .
          
           
             
               
                 Sect.
              
               1
            
             ANd
             now
             by
             way
             of
             conclusion
             of
             this
             whole
             discourse
             ,
             I
             shall
             add
             somewhat
             of
             the
             utility
             of
             this
             peice
             of
             discipline
             ,
             if
             with
             another
             preparatory
             to
             it
             ,
             it
             might
             by
             the
             Governours
             of
             every
             Church
             be
             carefully
             exercised
             :
             That
             other
             preparative
             which
             I
             mean
             ,
             is
             that
             ,
             if
             not
             Apostolical
             ,
             yet
             Ecclesiastical
             institution
             of
             Confirmation
             .
             The
             intention
             of
             which
             ,
             and
             design
             of
             our
             Church
             in
             it
             ,
             every
             man
             sufficiently
             knows
             (
             although
             it
             have
             been
             much
             and
             with
             very
             ill
             consequence
             of
             late
             neglected
             )
             and
             therefore
             I
             shall
             not
             here
             insist
             on
             it
             ;
             and
             besides
             it
             hath
             been
             set
             down
             at
             large
             in
             *
             another
             Discourse
             .
             This
             whole
             office
             of
             Confirmation
             ,
             and
             the
             necessary
             preparatives
             of
             it
             ,
             that
             of
             the
             
               Ministers
               Catechising
            
             (
             and
             throughly
             instructing
             all
             the
             youth
             of
             both
             sexes
             ,
             and
             of
             all
             sorts
             within
             his
             cure
             ,
             and
             explaining
             to
             the
             understanding
             of
             each
             ,
             and
             laying
             home
             to
             his
             heart
             all
             the
             duties
             undertaken
             in
             his
             Baptisme
             )
             being
             solemnly
             premised
             ,
             according
             to
             the
             rules
             and
             intention
             of
             our
             Church
             ,
             and
             all
             duties
             perform'd
             and
             observed
             by
             the
             Curate
             ,
             the
             Child
             ,
             and
             the
             Bishop
             (
             and
             none
             permitted
             to
             come
             to
             the
             
               Lords
               Table
            
             that
             hath
             not
             laudably
             past
             through
             this
             course
             )
             would
             (
             in
             the
             opinion
             of
             a
             goldy
             and
             learned
             man
             ,
             who
             did
             much
             study
             the
             wayes
             of
             advancing
             piety
             and
             learning
             )
             tend
             most
             probably
             to
             the
             keeping
             men
             at
             least
             within
             bounds
             of
             
               Christian
               civility
            
             ,
             from
             falling
             into
             enormous
             sins
             ,
             which
             they
             had
             in
             their
             own
             persons
             so
             solemnly
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             against
             .
             And
             therefore
             the
             use
             of
             that
             discipline
             ,
             were
             extreamly
             to
             be
             wish't
             for
             ,
             that
             it
             were
             revived
             in
             each
             
               Christian
               Common-wealth
            
             :
             And
             if
             it
             should
             be
             objected
             ,
             that
             having
             been
             so
             long
             neglected
             in
             this
             ,
             it
             cannot
             now
             possibly
             be
             recovered
             again
             ,
             because
             of
             the
             vast
             number
             of
             those
             that
             have
             been
             either
             not
             at
             all
             ,
             or
             else
             but
             formally
             ,
             and
             perfunctorily
             ,
             or
             without
             precedent
             
               preparation
               confirm'd
            
             :
             I
             answer
             ,
             that
             that
             argument
             proves
             not
             the
             impossibility
             ,
             
             but
             only
             difficulty
             of
             doing
             it
             ,
             or
             if
             the
             difficulty
             be
             so
             great
             ,
             as
             to
             advance
             into
             a
             kinde
             
               of
               moral
               impossibility
            
             ,
             yet
             ought
             it
             not
             therefore
             to
             be
             left
             unattempted
             ,
             (
             we
             are
             required
             to
             endeavour
             the
             doing
             of
             things
             which
             appear
             morally
             impossible
             to
             be
             done
             ;
             because
             God
             may
             enable
             us
             to
             do
             that
             ,
             which
             ,
             till
             we
             try
             ,
             we
             conceive
             impossible
             ;
             and
             though
             the
             not
             performing
             may
             not
             be
             damning
             ,
             yet
             the
             not
             endeavouring
             may
             )
             or
             if
             still
             the
             difficulty
             of
             an
             
               universal
               reformation
            
             in
             this
             kind
             ,
             discourage
             even
             from
             attempting
             it
             ,
             yet
             may
             it
             be
             
               reasonable
               and
               feacible
            
             for
             every
             Pastour
             ,
             now
             to
             begin
             with
             all
             the
             youth
             of
             his
             Parish
             ,
             which
             have
             not
             yet
             come
             to
             the
             
               Lords
               Supper
            
             ,
             and
             keep
             them
             to
             this
             probation
             ;
             and
             so
             for
             ever
             hereafter
             constantly
             to
             continue
             ;
             and
             then
             ,
             though
             the
             elder
             sort
             of
             this
             present
             age
             come
             not
             under
             this
             method
             ,
             nor
             consequently
             this
             means
             of
             reformation
             ;
             yet
             perhaps
             the
             example
             of
             ,
             and
             instructions
             bestowed
             on
             those
             under
             them
             ,
             may
             work
             somewhat
             on
             them
             :
             and
             howsoever
             the
             stock
             of
             the
             succeeding
             age
             will
             now
             be
             wrought
             on
             ,
             and
             so
             Posterity
             be
             mended
             ,
             though
             the
             present
             age
             cannot
             ,
             which
             to
             every
             good
             Christian
             will
             be
             worth
             considering
             .
             This
             course
             being
             thus
             taken
             for
             the
             planting
             ,
             and
             rooting
             all
             good
             resolutions
             ,
             and
             obtaining
             the
             blessing
             of
             God
             ,
             upon
             the
             young
             and
             tender
             ,
             (
             by
             the
             prayers
             of
             the
             Church
             ,
             and
             the
             purport
             of
             Christs
             promise
             of
             
               habenti
               dabitur
            
             )
             together
             with
             the
             use
             of
             the
             Sacrament
             of
             the
             
               Lords
               Supper
            
             ,
             and
             attention
             to
             reading
             ,
             and
             preaching
             of
             the
             Word
             ,
             might
             very
             probably
             hope
             to
             be
             successefull
             ;
             but
             then
             because
             possibly
             it
             may
             not
             ,
             (
             some
             Christians
             will
             be
             perjur'd
             and
             impudent
             ,
             rather
             then
             be
             chaste
             and
             conscientious
             ,
             after
             all
             this
             )
             therefore
             comes
             in
             the
             use
             and
             utility
             of
             the
             censures
             of
             the
             Church
             ,
             as
             a
             
               Tabula
               post
               naufragium
            
             ,
             a
             means
             of
             bringing
             him
             to
             repentance
             ,
             that
             by
             the
             former
             means
             could
             not
             be
             kept
             innocent
             ;
             of
             reducing
             him
             by
             the
             rod
             ,
             that
             the
             crook
             could
             not
             keep
             from
             straying
             .
             And
             if
             't
             were
             thus
             used
             ,
             if
             every
             one
             that
             fel
             after
             confirmation
             ,
             were
             first
             admonisht
             by
             one
             ,
             then
             if
             it
             served
             not
             ,
             by
             two
             or
             three
             ,
             and
             then
             upon
             refractarinesse
             ,
             or
             indulgence
             in
             sin
             ,
             
               delivered
               up
               to
               Sathan
            
             ,
             turn'd
             out
             of
             all
             
               Christian
               Communion
            
             without
             any
             partiality
             ,
             or
             respect
             of
             persons
             ,
             this
             would
             be
             as
             propable
             a
             means
             as
             
             the
             wit
             of
             man
             could
             invent
             ,
             either
             by
             the
             fear
             and
             expectation
             of
             this
             censure
             to
             deter
             them
             ,
             and
             prevent
             those
             enormities
             that
             are
             now
             so
             ordinary
             among
             Christians
             ,
             or
             else
             by
             shame
             ,
             and
             other
             consequent
             inconveniences
             ,
             as
             by
             Causticks
             to
             work
             the
             cure
             .
             For
             it
             cannot
             but
             be
             observed
             ,
             what
             force
             shame
             ,
             and
             credit
             have
             on
             the
             minds
             of
             men
             .
             A
             sin
             that
             is
             gotten
             into
             some
             countenance
             or
             reputation
             ,
             though
             it
             be
             destitute
             of
             all
             other
             lovelinesse
             or
             ability
             to
             tempt
             any
             ,
             doth
             yet
             carry
             all
             before
             it
             without
             resistance
             ;
             the
             fear
             of
             shame
             makes
             men
             vicious
             ,
             that
             otherwise
             are
             not
             inclined
             to
             it
             ,
             and
             certainly
             the
             same
             means
             would
             be
             able
             to
             commend
             virtue
             to
             us
             :
             there
             is
             not
             that
             infinite
             natural
             aversation
             against
             all
             goodnes
             in
             the
             minds
             of
             men
             (
             unlesse
             as
             that
             word
             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
             produce
             the
             expresse
             commands
             or
             directions
             of
             Christ
             and
             his
             Apostles
             ,
             or
             Primitive
             presidents
             ;
             I
             answer
             ,
             That
             will
             be
             unjust
             to
             require
             of
             us
             ,
             1.
             
             Because
             in
             
               Scripture
               times
            
             ,
             there
             were
             other
             means
             to
             supply
             that
             want
             ,
             the
             Devils
             corporal
             inflictions
             on
             them
             that
             were
             delivered
             to
             him
             ,
             and
             so
             any
             other
             might
             be
             spared
             :
             2.
             
             Because
             this
             duty
             naturally
             belongs
             to
             the
             Magistrate
             ,
             who
             alone
             hath
             ordinarily
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               compulsive
               jurisdiction
            
             ,
             which
             as
             it
             was
             practised
             by
             the
             Kings
             in
             the
             
               Old
               Testament
            
             ,
             so
             was
             it
             not
             interdicted
             by
             Christ
             in
             the
             New
             ,
             but
             all
             left
             in
             that
             matter
             by
             him
             as
             he
             found
             it
             ;
             which
             being
             granted
             ,
             it
             may
             be
             said
             ,
             that
             as
             Christ
             or
             the
             Apostles
             give
             no
             directions
             for
             this
             ,
             so
             they
             needed
             not
             to
             give
             any
             .
             3.
             
             Because
             both
             then
             ,
             and
             in
             the
             Primitive
             Church
             ,
             the
             Secular
             power
             was
             not
             Christian
             ,
             and
             therefore
             the
             assistance
             could
             not
             be
             expected
             from
             them
             ,
             which
             now
             most
             reasonably
             may
             ,
             to
             awake
             ,
             and
             hazen
             ,
             and
             drive
             those
             that
             will
             not
             be
             allured
             and
             drawn
             ,
             that
             so
             even
             in
             this
             world
             ,
             there
             may
             be
             no
             
               peace
               ,
               quiet
               rest
               ,
               tranquility
            
             ;
             or
             
               security
               to
               the
               wicked
            
             .
          
           
             
               Isa
               .
               1.15
               ,
               16
               ,
               17
               ,
               18.
               
            
             
               Wash
               yee
               ,
               make
               you
               clean
               ,
               &c.
               
            
          
        
         
           THE
           END
           .
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A45430-e90
           
             Tim.
             2.14
             .
          
           
             *
             Vid.
             Con.
             of
             present
             use
             concern
             .
             change
             of
             Church-gover
             pag.
             16.
             
          
        
         
           Notes for div A45430-e1780
           
             Pract.
             Cat.
             l.
             6.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Theoph.
               in
               Joh.
               20.
            
             
             The
             words
             [
             receive
             the
             holy
             Ghost
             ▪
             ]
             signifie
             ,
             be
             you
             ready
             to
             receive
             him
             .
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Theoph.
             in
             Mat.
             16.
             in
             the
             sense
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Joh.
             1.12
             .
             
               for
               priv●lege
            
             ,
             or
             right
             ,
             or
             power
             .
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Theo.
               in
               Joh.
               20.
            
             
             The
             perfect
             gift
             of
             the
             holy
             Ghost
             was
             distributed
             to
             them
             in
             the
             Pentecost
             ,
             a
             preparative
             only
             administred
             to
             them
             in
             that
             breathing
             .
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               &c.
               Theoph.
               in
               Matt.
               16.
               p.
               94.
               
            
             Though
             't
             were
             said
             only
             to
             Peter
             [
             I
             will
             give
             thee
             ]
             yet
             't
             was
             given
             to
             all
             the
             Apostles
             :
             when
             ?
             when
             he
             said
             ,
             If
             you
             remit
             any
             mans
             sins
             ,
             
               Joh.
               21.
            
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ▪
             
               Chrys
               .
               in
               Joh.
               20.
            
             
             As
             a
             King
             that
             sends
             out
             rulers
             over
             Provinces
             ,
             gives
             them
             power
             to
             cast
             in
             person
             ,
             and
             to
             let
             out
             ;
             so
             sending
             the
             Apostles
             he
             endues
             them
             with
             this
             power
             .
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Theophyl
             .
             To
             all
             the
             Apostles
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Phavor
               .
               &
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               ib.
               &
               so
               Joh.
               3.20
               .
            
             He
             that
             doth
             evil
             cometh
             not
             to
             the
             light
             ,
             lest
             his
             deeds
             should
             be
             reproved
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             [
             discovered
             ]
             
               in
               our
               margent
               :
               and
               therefore
               1
            
             Cor.
             
               14.24
               .
               when
               't
               is
               said
               of
               the
            
             unbeliever
             ,
             
               that
               he
               is
            
             convinced
             of
             all
             ,
             
               &c.
               't
               is
               added
            
             ,
             v.
             25.
             
             Thus
             are
             the
             secrets
             of
             his
             heart
             made
             manifest
             .
             
               so
               Ephes
               .
               5.13
            
             .
             All
             things
             that
             are
             reproved
             ,
             or
             discovered
             ,
             are
             made
             manifest
             by
             the
             light
             ;
             for
             whatsoever
             doth
             make
             manifest
             ,
             is
             light
             .
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ph.
             
          
           
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Phavor
             .
          
           
             i
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             k
             So
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             which
             signifies
             both
             to
             propitiate
             and
             to
             cover
             )
             is
             here
             to
             be
             rendred
             covering
             ,
             and
             though
             the
             Greek
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             from
             the
             former
             sense
             of
             the
             word
             ,
             yet
             being
             to
             denote
             a
             part
             of
             the
             Ark
             in
             this
             place
             ,
             it
             must
             be
             taken
             in
             the
             other
             sense
             of
             the
             Hebrew
             ,
             and
             rendred
             ,
             as
             if
             it
             had
             been
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             As
             't
             is
             Exod.
             26.34
             .
             and
             30.6
             .
             or
             as
             the
             Hebrew
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             if
             it
             had
             been
             retained
             ,
             would
             have
             imported
             .
          
           
             l
             In
             Coll.
             Magd.
             Oxon.
             
          
           
             m
             Bibl.
             num
             .
             254.
             
          
           
             p.
             57.
             
          
           
             n
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Iren.
             
               lib.
               3.
               cap.
               3.
            
             &
             successiones
             Episcoporum
             quibus
             Apostolicam
             quae
             in
             unoquoque
             loco
             est
             ,
             Ecclesiam
             tradiderunt
             ,
             
               Ib.
               lib.
               4.
               cap.
               63.
            
             
          
           
             o
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Iren.
             lib.
             3.
             cap.
             3.
             
          
           
             p
             Solus
             Clemens
             superstes
             ,
             solus
             Episcopi
             nomen
             retinuit
             ,
             tum
             quia
             inter
             adjutores
             Apostolorum
             solus
             ipse
             restabat
             ,
             ●um
             quia
             jam
             invaluerat
             distinctio
             Episcopi
             ,
             &
             Presbyteri
             ,
             it
             a
             ut
             caeteris
             Ecclesiae
             Romanae
             Presbyteris
             qui
             cum
             solo
             Clemente
             essent
             ,
             nomen
             illud
             non
             fuerit
             tributum
             .
          
           
             q
             Ignatius
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ubique
             inculcat
             Episcoporum
             supra
             Presbyteros
             gradum
             eminentem
             .
             Salmas
             .
             apar
             .
             ad
             l.
             de
             prim
             .
             Pap.
             
               p.
               55.
            
             
          
           
             r
             Non
             esse
             Ignatium
             tam
             certò
             scio
             quàm
             me
             haec
             scribere
             .
             ib.
             
               p.
               58.
            
             non
             esse
             Ignatium
             luce
             clarius
             est
             ,
             &c.
             nemo
             mihi
             unquam
             persuadebit
             ,
             
               &c.
               p.
               56.
            
             
          
           
             ſ
             Haec
             argumenta
             praestantissimo
             Salmasio
             nuper
             probata
             gaudeo
             .
             
               Blondel
               .
               Apol.
            
             
          
           
             t
             Grot.
             discuss
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             p.
             400.
             
          
           
             v
             Annot.
             p.
             277.
             
          
           
             Euseb
             .
             l.
             3.
             cap.
             27.
             
          
           
             x
             Quid
             enim
             Fides
             ,
             &c.
             con●erunt
             jam
             per
             Baptismum
             armato
             ?
             Si
             Christiani
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Patientia
             est
             ,
             quid
             novi
             jam
             accedit
             ex
             Fide
             galealo
             ?
          
           
             y
             Wal.
             Messalin
             .
          
           
             z
             The
             same
             author
             in
             his
             Chron.
             p.
             43.
             affirms
             that
             he
             was
             by
             the
             Apostles
             ordain'd
             Bishop
             of
             Jerusalem
             ,
             the
             nineteenth
             year
             of
             Tiberius
             ,
             
               i.
               e.
            
             the
             very
             next
             year
             in
             his
             account
             after
             the
             death
             of
             Christ
             .
          
           
             a
             Hom.
             86.
             in
             Joh.
             
          
           
             Apol.
             pro
             Sent.
             Hieron
             .
          
           
             b
             in
             Psal
             .
          
           
             c
             Sive
             baptizatorum
             confirmatio
             ,
             sive
             poenitentium
             benedictio
             ,
             sive
             ordinandorum
             consecratio
             .
             Blond
             .
             Apol.
             p.
             57.
             
             &
             Salmas
             .
             in
             appar
             .
             ad
             l.
             de
             Prim.
             Papae
             .
          
           
             d
             Sive
             de
             Eucharistiae
             confectione
             ,
             sive
             de
             Chrismatione
             ,
             sive
             de
             ordinationibus
             sacris
             interpretari
             placeat
             .
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             Chrys
             .
             in
             Jo.
             20.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Theoph.
             in
             Joh.
             20.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &c.
             Ib
             
          
           
             *
             Vide
             Eustath
             .
             &
             Did.
             in
             illud
             Iliad
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             &
             Inscrip
             .
             Isid
             .
             apud
             Diodor.
             Sic.
             l.
             1
          
           
             f
             Vid.
             Buxtorf
             .
             Lex
             .
             Rabb
             .
             p.
             283.
             
          
           
             Exc.
             Gem.
             Sanhedr
             .
             p.
             147.
             
          
           
             g
             Vetare
             ,
             prohibere
             ,
             illici●um
             statuere
             .
          
           
             Ep.
             H●b
             .
             insti●
             .
             p.
             57.
             
          
           
             h
             Vid.
             Buxtorf
             .
             Rabb
             .
             〈◊〉
             .
          
           
             i
             Vid.
             Buxtorf
             .
             Lex
             .
             Rabb
             .
             p.
             2465.
             
          
           
             p.
             680.
             
          
           
             k
             Edit
             .
             Paris
             .
             p.
             
               354.
               
               B.
            
             
          
           
             p.
             148.
             
          
           
             l
             Cap.
             1.
             sec
             .
             10.
             
          
           
             I●
             Praef.
             
          
           
             m
             Si
             stipendio
             conductus
             theologica
             docerem
             ,
             nihil
             sec
             .
             ipsos
             ab
             officio
             ,
             &
             muncre
             in
             hac
             parte
             alieni
             facerem
             .
             P●aes
             .
          
           
             n
             
               Th.
               1.
            
             
             Excommunicationis
             nomen
             videtur
             ex
             
               1
               Cor.
               10.
            
             desumptum
             esse
             ,
             atque
             amotionem
             significare
             à
             communione
             illâ
             ,
             quae
             ibidem
             corpus
             Christi
             nominatur
             .
          
           
             o
             Sané
             nunc
             excommunicatio
             ab
             omnibus
             definitur
             exclusione
             è
             societate
             &
             communione
             fidelium
             .
             Ib.
             
          
           
             p
             
               Th.
               2.
            
             
             Est
             autem
             duplex
             fidelium
             Societas
             ,
             interna
             ,
             sc
             .
             ●c
             spiritualis
             ,
             externa
             seu
             visibilis
             ac
             politica
             .
          
           
             q
             
               Th.
               3.
            
             
             Tantum
             verò
             inter
             utramque
             discrimen
             est
             ,
             ut
             qui
             in
             alterutrâ
             continetur
             ,
             non
             etiam
             comprehendatur
             in
             alterâ
             necessariò
             .
             Nam
             ut
             membrum
             Christi
             esse
             potest
             qui
             injuste
             ex
             visibili
             aliquâ
             Ecclesiá
             ejectus
             est
             ,
             aut
             inter
             infideles
             latere
             habitar●ve
             cogitur
             ,
             ita
             qui
             in
             visibili
             c●tu
             num●rantur
             non
             omnes
             etiam
             membra
             viva
             sunt
             Christi
             ,
             ex
             quo
             sequitur
             discrepare
             res
             illas
             posse
             ,
             quae
             uni
             nos
             conjungunt
             non
             alteri
             ,
             &
             ab
             unâ
             nos
             abjungunt
             &
             non
             ab
             alterâ
             .
          
           
             r
             
               Th.
               4.
            
             
             Membra
             quidem
             Christi
             efficimu●
             ,
             
               i.
               e.
            
             internae
             spiritual●que
             Christi
             societati
             conjungimu
             ▪
             per
             solam
             fidem
             ,
             quae
             per
             charitatem
             est
             efficax
             ,
             &
             ●âdem
             hâc
             per
             solam
             infidelitatem
             excidimus
             ,
             pro●nde
             non
             potest
             nos
             huic
             insercre
             ,
             aut
             câdem
             excludere
             ,
             nisi
             qui
             fidem
             donare
             ,
             eandemque
             nobis
             iterum
             au●erre
             potest
             .
          
           
             ſ
             
               Th.
               5.
            
             
             Externae
             verò
             visibilisque
             Ecclesiae
             conso●tes
             reddimur
             ejusdem
             fidei
             professione
             ejusdemque
             doctrinae
             approbatione
             ,
             denique
             corundam
             sacramento●um
             usurpatione
             ;
             in
             quo
             tria
             haec
             insunt
             ,
             in
             tantisper
             dum
             ei
             insunt
             ,
             inter
             membra
             externi
             fidelium
             coelus
             computatur
             ,
             etiamsi
             ad
             eternam
             spiritus
             &
             mentis
             communionem
             non
             pertingat
             .
          
           
             v
             Though
             
               Sacramentorum
               usurpatio
            
             ,
             in
             proper
             speaking
             ,
             suppose
             Baptisme
             ,
             which
             is
             one
             of
             those
             Sacraments
             ;
             yet
             
               Sacramentorum
               participatio
            
             ,
             Thes
             .
             6.
             signifying
             only
             receiving
             the
             Lords
             Supper
             ,
             I
             have
             reason
             to
             suppose
             it
             may
             do
             so
             here
             too
             ,
             and
             therefore
             I
             put
             in
             this
             .
          
           
             u
             
               Th.
               6.
            
             
             Ergo
             qui
             ex
             Ecclesiae
             communione
             extern●
             ejicitur
             (
             
               i.
               e.
            
             qui
             excommunicatur
             )
             vel
             ab
             omnibus
             his●e
             tribus
             ,
             vel
             à
             duobus
             ,
             vel
             ab
             uno
             tantùm
             removetur
             ,
             sed
             à
             duobus
             primis
             ,
             nempe
             à
             confessione
             fidei
             ,
             &
             à
             Christianae
             doctrinae
             app●obatione
             (
             sub
             qua
             volo
             verbi
             &
             doctrinae
             auditionem
             comprehendi
             )
             repelli
             nullus
             debet
             ,
             quin
             potiùs
             hùc
             invitandi
             &
             quavis
             ratione
             adducendi
             sunt
             omnes
             .
             Quocirca
             relinquitur
             ,
             ut
             qui
             excommunicatur
             ,
             à
             solâ
             (
             ex
             tribus
             commemoratis
             )
             sacramento●um
             participatione
             prohibeatur
             .
             Huic
             ,
             utrùm
             inseparab●l●ter
             cohaereat
             privati
             commercii
             negatio
             ,
             an
             separari
             possit
             ,
             postea
             considerabitur
             .
             Alias
             poenas
             non
             pertinere
             ad
             substantiam
             excommunicationis
             hujus
             certum
             est
             ▪
             Etenim
             possit
             eadem
             etiam
             non
             excommunicat●●
             infligi
             ,
             &
             excommunicatis
             non
             infligi
             .
          
           
             x
             
               Th.
               7.
            
             
             Malè
             Pontificii
             propter
             hanc
             excommunicationem
             (
             quam
             ipsi
             minore
             appellârunt
             ,
             ac
             solâ
             sacramentorum
             negatione
             rectè
             definierunt
             )
             aliam
             insuper
             addiderunt
             ,
             quam
             majorem
             &
             anathema
             vocârunt
             :
             atque
             contra
             apertam
             Scripturam
             interdictione
             templorum
             ,
             privati
             ,
             comercii
             ,
             &
             actus
             cujusvis
             lici
             .
             i
             definierunt
             ,
             quoniam
             Apostolus
             
               1
               Cor.
               14.
            
             palàm
             ostendit
             neque
             ethnicos
             ,
             neque
             alios
             quoslibet
             ,
             à
             divini
             verbi
             auditione
             ,
             lectione
             ,
             gratiarū
             actionibus
             ,
             ac
             precibus
             Christianorū
             prohibites
             fuisse
             .
          
           
             y
             
               Th.
               8.
            
             
             Ex
             dictis
             liquet
             excommunicationem
             nihil
             aliud
             esse
             ,
             quàm
             publicam
             &
             solennem
             sacramentorum
             ,
             p●aesertim
             coenae
             dominicae
             (
             quam
             privatim
             Apostolus
             communionem
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             appellat
             ,
             ut
             de
             principio
             dictum
             fuit
             )
             interdictionem
             ,
             praeeunte
             seniorem
             cognitione
             :
             quo
             peccantes
             resipiscant
             ,
             rursusque
             ad
             sacramentorum
             perceptionem
             admittantur
             .
          
           
             z
             
               Th.
               9.
            
             
             Hìcjam
             o●itus
             quaestio
             ,
             u●rum
             aliquis
             propter
             commissum
             peccatum
             aut
             vitam
             impurè
             actam
             ,
             siquidem
             usurpare
             Sacramenta
             cum
             cae●eris
             Christianis
             cupiat
             ,
             ab
             eorundem
             usu
             &
             perceptione
             sit
             r●●●vendus
             ?
             quaestio
             de
             ●o
             p●oponitur
             ,
             qui
             candem
             fidem
             nobiscum
             profitetur
             ,
             Ecclesiae
             per
             baptismum
             insertus
             est
             ,
             atque
             doctrinà
             ab
             ead●m
             non
             dissentit
             (
             ut
             in
             Th.
             5.
             posuimus
             )
             sed
             in
             solâ
             ●itâ
             &
             moribus
             errat
             .
             Hoc
             ergo
             quaeritur
             ,
             utrum
             in
             S.
             literis
             vel
             mandatum
             vel
             exemplū
             aliquod
             extet
             ,
             quo
             tales
             jubeantur
             aut
             doceantur
             à
             Sacramentis
             submoveri
             ?
          
           
             p.
             369.
             
          
           
             p.
             363.
             
          
           
             p.
             357.
             
          
           
             p.
             367.
             
          
           
             p.
             369.
             
          
           
             p.
             367.
             
          
           
             p.
             368.
             
          
           
             p.
             363.
             
          
           
             1
             Cor.
             5.12
             .
          
           
             p.
             407.
             
          
           
             a
             Act.
             3.26
             .
          
           
             b
             Finis
             hujusmodi
             disciplinae
             erat
             ut
             destituti
             ad
             tempus
             gratiá
             &
             privilegiis
             Ecclesiae
             spiritualibus
             ,
             humiliarentur
             ad
             salutem
             .
             p.
             407.
             
          
           
             c
             Doctrinae
             quaedam
             quibus
             imbuti
             cives
             obedientiam
             civitati
             negari
             ,
             &
             contra
             Principes
             summos
             ,
             summasque
             potestates
             pugnare
             ,
             idque
             jure
             posse
             ,
             imo
             oporte●e
             arbitrantur
             .
             p.
             101.
             
          
           
             d
             Nam
             quod
             bellum
             civ●le
             in
             O●be
             Christiano
             unquam
             extuit
             ,
             quod
             ab
             〈…〉
             ortum
             atque
             alitum
             non
             fuerit
             ?
             p.
             102.
             
          
           
             p.
             190.
             
          
           
             p.
             192.
             p.
             371
             372.
             
          
           
             e
             Errant
             primò
             Arminian
             .
             qui
             Magistratus
             Politico
             Ecclesiasticum
             regimen
             subjectum
             esse
             docebant
             .
          
           
             p.
             2467.
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Mosc
             .
          
           
             g
             Instit
             .
             ep
             .
             he●
             .
             p.
             55.
             
          
           
             h
             Lexicon
             Rab.
             p.
             827.
             
          
           
             i
             Dilherr
             .
             elect·
             l.
             2.
             
          
           
             k
             Ep.
             Hebr.
             instit
             .
             p.
             56.
             
          
           
             l
             Instit
             .
             Ep.
             He.
             p.
             56.
             
          
           
             m
             Exc.
             Gem.
             Sanhedr
             .
             c.
             1.
             p.
             149.
             
          
           
             n
             Ep.
             Heb.
             insti
             .
             p.
             58.
             
          
           
             o
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Phavor
             .
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             3.
             c.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             1.
             c.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             *
             Rivet
             .
             Grot.
             disc
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             pag.
             475.
             
          
           
             Buxt
             .
             Ep.
             Heb.
             instit
             .
             p.
             55.
             
          
           
             *
             
               Of
               Consc
            
             .
             8.34
             .
          
           
             Pag.
             93.
             
          
           
             De
             rep
             .
             Eccl.
             l.
             5.
             c.
             7.
             
             &
             9.
             
          
           
             *
             He
             that
             is
             born
             of
             God
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             doth
             not
             commit
             sin
             ,
             
               1
               Joh.
               3.9
            
             .
          
           
             Concil
             .
             Eliber
             .
             Can.
             61.
             
             Can.
             47.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             It
             is
             not
             mine
             to
             give
             ,
             save
             to
             whom
             it
             is
             prepared
             ,
             &c.
             
          
           
             P.
             187
             ,
             188
             ,
             189
             ,
             &c.
             
          
           
             *
             Hence
             Avitus
             Alcimus
             ,
             
               Ep.
               61.
               to
            
             Constantius
             
               the
               Bishop
            
             ,
             Illud
             monere
             praesumo
             ne
             propter
             leves
             causas
             ,
             &
             non
             ad
             Deum
             ,
             sed
             saeculum
             pertinentes
             ,
             ne
             Laici
             quidem
             ,
             non
             dicam
             Clerici
             ,
             sanctâ
             communione
             priventur
             ,
             quia
             nescit
             cujus
             dignitatis
             sit
             ipsa
             communio
             ,
             qui
             non
             eam
             omni
             animositate
             sepositâ
             &
             cum
             magno
             dolore
             suspendit
             ,
             &
             cum
             maximâ
             festinatione
             restituit
             .
             vid.
             Can.
             2.
             
             Concil
             .
             Aurel.
             5.
             
             &
             Leon.
             magn
             .
             Ep.
             
               89.
               taxing
               Hilary
               for
               that
               fault
               .
            
          
           
             *
             Vid.
             Gro.
             in
             Heb.
             p.
             820.
             
          
           
             Edit
             .
             Rhodoman
             p.
             425.
             
          
           
             L.
             1.
             p.
             73.
             p.
             425.
             
          
           
             Pag.
             432.
             
          
           
             *
             Vindic.
             of
             Lit.