A discourse concerning the power of excommunication in a Christian church, by way of appendix to the Irenicum by Edward Stillingfleet ...
         Stillingfleet, Edward, 1635-1699.
      
       
         
           1662
        
      
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             A discourse concerning the power of excommunication in a Christian church, by way of appendix to the Irenicum by Edward Stillingfleet ...
             Stillingfleet, Edward, 1635-1699.
             Stillingfleet, Edward, 1635-1699. Irenicum.
          
           [2], 31 p.
           
             Printed for Henry Mortlock ...,
             London :
             1662.
          
           
             Reproduction of original in the Cambridge University Library.
             Includes bibliographical references.
          
        
      
    
     
       
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         eng
      
       
         
           Church of England -- Government.
           Excommunication.
           Church polity.
        
      
    
     
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           A
           DISCOURSE
           Concerning
           the
           POWER
           OF
           EXCOMMUNICATION
           IN
           A
           Christian
           Church
           ▪
           By
           way
           of
           Appendix
           to
           the
           IRENICUM
           .
        
         
           BY
           EDWARD
           STILLINGFLEET
           ,
           Rector
           of
           Sutton
           in
           Bedfordshire
           .
        
         
           LONDON
           ,
           Printed
           for
           
             Henry
             Mortlock
          
           ,
           at
           the
           sign
           of
           the
           Phoenix
           in
           St.
           Pauls
           Church-yard
           ,
           neer
           the
           Little
           North-door
           .
           1662.
           
        
      
    
     
       
         
         
         
           A
           DISCOURSE
           Concerning
           The
           Power
           of
           Excommunication
           IN
           A
           Christian
           Church
           .
        
         
           IT
           is
           a
           matter
           of
           daily
           observation
           and
           experience
           in
           the
           world
           ,
           
           how
           hard
           it
           is
           to
           keep
           the
           eyes
           of
           the
           understanding
           clear
           in
           its
           judgement
           of
           things
           ,
           when
           it
           is
           too
           far
           engaged
           in
           the
           dust
           of
           controversie
           .
           It
           being
           so
           very
           difficult
           to
           well
           manage
           an
           impetuous
           pursuit
           after
           any
           opinion
           ,
           nothing
           being
           more
           common
           then
           to
           see
           men
           outrun
           their
           mark
           ,
           and
           through
           the
           force
           of
           their
           speed
           to
           bee
           carryed
           as
           farr
           
             beyond
             it
          
           ,
           as
           others
           in
           their
           opinion
           
             fall
             short
          
           of
           it
           .
           There
           is
           ,
           certainly
           ,
           a
           kind
           of
           ebriety
           of
           the
           mind
           ,
           as
           well
           as
           of
           the
           body
           ,
           which
           makes
           it
           so
           unstable
           and
           pendulous
           ,
           that
           it
           oft
           times
           reeles
           from
           one
           extream
           unto
           the
           quite
           contrary
           .
           This
           ,
           as
           it
           is
           obvious
           in
           most
           eager
           controvertists
           of
           all
           ages
           ,
           so
           especially
           in
           such
           ,
           who
           have
           discovered
           the
           falsity
           of
           an
           
           
           
           
           opinion
           they
           were
           once
           confident
           of
           ,
           which
           they
           think
           they
           can
           never
           after
           run
           farr
           enough
           from
           :
           So
           that
           while
           they
           start
           at
           an
           apparition
           they
           so
           much
           dread
           ,
           they
           run
           into
           those
           
             untroden
             paths
          
           ,
           wherein
           they
           lose
           both
           themselves
           and
           the
           truth
           they
           sought
           for
           .
        
         
           
           Thus
           wee
           find
           it
           to
           be
           in
           the
           present
           controversie
           ,
           for
           many
           out
           of
           their
           just
           zeal
           against
           the
           extravagancies
           of
           those
           who
           scrued
           up
           
             Church
             power
          
           to
           so
           high
           a
           peg
           ,
           that
           it
           was
           thought
           to
           make
           perpetuall
           dis●ord
           with
           the
           Common-wealth
           ,
           could
           never
           think
           themselves
           free
           from
           so
           great
           an
           inconvenience
           ,
           till
           they
           had
           
             melted
             down
          
           all
           
             Spiritual
             power
          
           into
           the
           
             Civil
             State
          
           ,
           and
           dissolved
           the
           Church
           into
           the
           Common-wealth
           .
           But
           that
           the
           world
           may
           see
           I
           have
           not
           been
           more
           forward
           to
           assert
           the
           just
           power
           of
           the
           Magistrate
           in
           Ecclesiasticalls
           ,
           as
           well
           as
           Civills
           ,
           then
           to
           defend
           the
           fundamental
           Rights
           of
           the
           Church
           ,
           I
           have
           taken
           this
           opportunity
           ,
           more
           fully
           to
           explain
           and
           vindicate
           that
           part
           of
           the
           
             Churches
             power
          
           ,
           which
           lies
           in
           reference
           to
           offenders
           ?
           It
           being
           the
           main
           thing
           struck
           at
           by
           those
           who
           are
           the
           followers
           of
           that
           noted
           Physitian
           ,
           who
           handled
           the
           Church
           so
           ill
           ,
           as
           to
           deprive
           her
           of
           her
           expulsive
           faculty
           of
           
             Noxious
             humours
          
           ,
           and
           so
           left
           her
           under
           a
           
             miserere
             mei
          
           .
        
         
           I
           shall
           therefore
           endeavour
           to
           give
           the
           Church
           her
           due
           ,
           as
           well
           as
           Caesar
           his
           ,
           
           by
           making
           good
           this
           following
           principle
           or
           hypothesis
           ,
           upon
           which
           the
           whole
           hinge
           of
           this
           controversie
           turnes
           ,
           viz.
           
             that
             the
             power
             of
             inflicting
             censures
             upon
             offenders
             in
             a
             Christian
             Church
             ,
             is
             a
             fundamentall
             right
             ,
             resulting
             from
             the
             constitution
             of
             the
             Church
             ,
             as
             a
             society
             by
             Jesus
             Christ
             ,
             and
             that
             the
             seat
             of
             this
             power
             is
             in
             those
             Officers
             of
             the
             Church
             ,
             who
             have
             derived
             their
             power
             originally
             from
             the
             Founder
             of
             this
             society
             ,
             and
             act
             by
             vertue
             of
             the
             Laws
             of
             it
             .
          
        
         
           
           For
           the
           cleare
           stating
           of
           this
           controversie
           ,
           it
           will
           bee
           necessary
           to
           explain
           ,
           what
           that
           Power
           is
           ,
           which
           I
           attribute
           to
           the
           Church
           ,
           and
           in
           what
           notion
           the
           Church
           is
           to
           be
           considered
           as
           it
           Exerciseth
           this
           Power
           .
           First
           ,
           concerning
           the
           proper
           notion
           of
           Power
           ,
           by
           it
           I
           cannot
           see
           any
           thing
           else
           to
           bee
           understood
           ,
           then
           
             a
             right
             of
             Governing
             ,
             or
             ordering
             things
             which
             belong
             to
             a
             Society
             .
          
           And
           so
           Power
           implies
           only
           a
           
             moral
             faculty
          
           in
           the
           person
           enjoying
           it
           ,
           to
           take
           care
           
             ne
             quid
             civitas
             detrimenti
             capiat
          
           ,
           whereby
           it
           is
           evident
           that
           every
           well
           constituted
           
           Society
           must
           suppose
           a
           Power
           within
           its
           self
           of
           ordering
           things
           belonging
           to
           its
           welfare
           ,
           or
           else
           it
           were
           impossible
           ,
           either
           the
           being
           or
           the
           rights
           and
           priviledges
           of
           a
           Society
           could
           bee
           long
           preserved
           .
           Power
           then
           in
           its
           general
           and
           abstracted
           notion
           ,
           doth
           not
           necessarily
           import
           either
           
             meer
             authority
          
           ,
           or
           
             proper
             coaction
          
           ,
           for
           these
           to
           any
           impartial
           judgement
           ,
           will
           appear
           to
           bee
           rather
           the
           severall
           modes
           whereby
           power
           is
           exercised
           ,
           then
           any
           proper
           ingredients
           of
           the
           
             specifick
             nature
          
           of
           it
           ;
           which
           in
           generall
           ,
           imports
           no
           more
           then
           
             a
             right
             to
             Govern
             a
             constituted
             Society
             ,
          
           but
           how
           that
           right
           shall
           bee
           exercised
           ,
           must
           bee
           resolved
           not
           from
           the
           notion
           of
           Power
           ,
           but
           from
           the
           nature
           and
           constitution
           of
           that
           particular
           Society
           in
           which
           it
           is
           lodged
           and
           inherent
           .
        
         
           It
           appears
           then
           from
           hence
           to
           bee
           a
           great
           mistake
           and
           abuse
           of
           well
           natured
           readers
           ,
           
           when
           all
           Power
           is
           necessarily
           restrained
           ,
           either
           to
           that
           which
           is
           
             properly
             coercive
          
           ,
           or
           to
           that
           which
           is
           
             meerly
             arbitrary
          
           and
           onely
           from
           consent
           .
           The
           originall
           of
           which
           mistake
           is
           ,
           the
           stating
           the
           notion
           of
           Power
           from
           the
           use
           of
           the
           Word
           ,
           either
           in
           ancient
           
             Roman
             authors
          
           ,
           or
           else
           in
           the
           
             Civil
             Laws
          
           ,
           both
           which
           are
           freely
           acknowledged
           to
           bee
           strangers
           to
           the
           exercise
           of
           any
           other
           Power
           ,
           then
           that
           which
           is
           
             meerly
             authoritative
          
           and
           perswasive
           ,
           or
           that
           which
           is
           Coactive
           and
           Penal
           .
           The
           ground
           of
           which
           is
           ,
           because
           they
           were
           ignorant
           of
           any
           other
           way
           of
           conveyance
           of
           Power
           ,
           besides
           
             external
             force
          
           and
           
             arbitrary
             consent
          
           ,
           the
           one
           in
           those
           called
           
             Legal
             Societies
          
           or
           Civitates
           ,
           the
           other
           Collegia
           and
           hetaeriae
           .
           But
           to
           us
           that
           do
           acknowledge
           that
           God
           hath
           a
           right
           of
           commanding
           men
           to
           what
           duty
           hee
           please
           himself
           ,
           and
           appointing
           a
           Society
           upon
           what
           terms
           best
           please
           him
           ,
           and
           giving
           a
           Power
           to
           particular
           persons
           to
           govern
           that
           Society
           ,
           in
           what
           way
           shall
           tend
           most
           to
           advance
           the
           honour
           of
           such
           a
           Society
           ,
           may
           easily
           bee
           
             made
             appear
          
           ,
           that
           there
           is
           a
           kind
           of
           power
           neither
           properly
           coactive
           nor
           meerly
           arbitrary
           ,
           viz.
           such
           a
           one
           as
           
             immediately
             results
          
           from
           
             Divine
             institution
          
           ,
           and
           doth
           suppose
           consent
           to
           submit
           to
           it
           as
           a
           
             necessary
             Duty
          
           in
           all
           the
           members
           of
           this
           Society
           .
        
         
           This
           Power
           ,
           it
           is
           evident
           ,
           
           is
           not
           
             meerly
             arbitrary
          
           either
           in
           the
           Governours
           or
           members
           ,
           for
           the
           Governours
           derive
           their
           Power
           ,
           or
           right
           of
           Governing
           from
           the
           institution
           of
           Christ
           
           and
           are
           to
           bee
           regulated
           by
           his
           Laws
           in
           the
           execution
           of
           it
           ,
           and
           the
           members
           ,
           though
           their
           Consent
           bee
           
             necessarily
             supposed
          
           ,
           yet
           that
           consent
           is
           a
           Duty
           in
           them
           ,
           and
           that
           duty
           doth
           imply
           their
           submission
           to
           the
           Rulers
           of
           this
           Society
           :
           neither
           can
           this
           power
           bee
           called
           coactive
           ,
           in
           the
           sense
           it
           is
           commonly
           taken
           ,
           for
           
             coactive
             power
          
           ,
           and
           
             external
             force
          
           are
           necessary
           correlates
           to
           each
           other
           ,
           but
           wee
           suppose
           no
           such
           thing
           as
           a
           power
           of
           outward
           force
           to
           bee
           given
           to
           the
           Church
           as
           such
           ,
           for
           that
           properly
           belongs
           to
           a
           Common-wealth
           .
           But
           the
           power
           which
           I
           suppose
           to
           bee
           lodged
           in
           the
           Church
           ,
           is
           such
           a
           power
           as
           depends
           upon
           a
           Law
           of
           a
           
             superiour
             ,
             giving
             right
             to
             Govern
             ,
             to
             particular
             persons
             over
             such
             a
             Society
             ,
             and
             making
             it
             the
             Duty
             of
             all
             members
             of
             it
             to
             submit
             unto
             it
             ,
             upon
             no
             other
             penalties
             ,
             then
             the
             exclusion
             of
             them
             from
             the
             priviledges
             ,
             which
             that
             Society
             enjoys
             .
          
           So
           that
           supposing
           such
           a
           Society
           ,
           as
           the
           Church
           is
           ,
           to
           bee
           of
           
             Divine
             institution
          
           ,
           and
           that
           Christ
           hath
           appointed
           Officers
           to
           rule
           it
           ,
           it
           necessarily
           follows
           ,
           that
           those
           Officers
           must
           derive
           their
           Power
           ,
           i.
           e.
           their
           right
           of
           Governing
           this
           Society
           ,
           not
           meerly
           from
           consent
           and
           confederation
           of
           parties
           ,
           but
           from
           that
           
             Divine
             institution
          
           ,
           on
           which
           the
           Society
           depends
           .
           The
           want
           of
           understanding
           the
           right
           notion
           of
           power
           in
           the
           sense
           here
           set
           down
           ,
           is
           certainiy
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           of
           Erastianisme
           ,
           and
           that
           which
           hath
           given
           occasion
           to
           so
           many
           to
           question
           any
           such
           thing
           as
           Power
           in
           the
           Church
           ,
           especially
           ,
           when
           the
           more
           zealous
           then
           judicious
           defenders
           of
           it
           have
           rather
           chosen
           to
           hang
           it
           upon
           some
           
             doubtful
             places
          
           of
           Scripture
           ,
           then
           on
           the
           very
           nature
           and
           constitution
           of
           the
           
             Christian
             Church
          
           ,
           as
           a
           
             Society
             instituted
          
           by
           
             Jesus
             Christ.
          
           
        
         
           This
           being
           then
           the
           nature
           of
           power
           in
           general
           ,
           it
           is
           ,
           I
           suppose
           clear
           ,
           
           that
           an
           outward
           coactive
           force
           is
           not
           necessary
           in
           order
           to
           it
           ;
           for
           if
           some
           may
           have
           a
           right
           to
           govern
           ,
           and
           others
           may
           bee
           obliged
           to
           obedience
           to
           those
           
             persons
             antecedently
          
           ,
           to
           any
           
             civil
             constitution
          
           ;
           then
           such
           persons
           have
           a
           
             just
             power
          
           ,
           to
           
             inflict
             censures
          
           upon
           such
           as
           transgress
           the
           rules
           of
           the
           society
           ,
           without
           any
           outward
           force
           .
           It
           is
           here
           very
           impertinent
           to
           dispute
           ,
           what
           effects
           such
           censures
           can
           have
           upon
           wilful
           persons
           without
           a
           
             coactive
             power
          
           ;
           if
           I
           can
           prove
           ,
           that
           there
           is
           a
           right
           to
           inflict
           them
           in
           
             Church
             officers
          
           ,
           and
           an
           obligation
           to
           submit
           to
           them
           in
           all
           offenders
           ,
           I
           am
           not
           to
           trouble
           
           my self
           with
           the
           event
           of
           such
           things
           as
           depend
           upon
           
             divine
             institutions
          
           .
           I
           know
           it
           is
           the
           great
           objection
           of
           the
           followers
           of
           Erastus
           ,
           that
           
             Church
             censures
          
           are
           inflicted
           upon
           persons
           unwilling
           to
           receive
           them
           ,
           and
           therefore
           must
           imply
           external
           and
           
             coactive
             force
          
           ,
           which
           is
           repugnant
           to
           the
           nature
           of
           a
           Church
           .
           But
           this
           admits
           (
           according
           to
           the
           principles
           here
           established
           )
           of
           a
           very
           easie
           solution
           ;
           for
           I
           deny
           not
           ,
           that
           Churchpower
           goes
           upon
           consent
           ,
           but
           then
           it
           s
           very
           plain
           here
           was
           an
           
             antecedent
             consent
          
           to
           submit
           to
           censures
           in
           the
           very
           entrance
           into
           this
           Society
           ,
           which
           is
           sufficient
           to
           denominate
           it
           a
           
             voluntary
             act
          
           of
           the
           persons
           undergoing
           it
           ;
           and
           my
           reason
           is
           this
           ,
           every
           person
           entring
           into
           a
           Society
           ,
           parts
           with
           his
           own
           freedome
           and
           liberty
           ,
           as
           to
           matters
           concerning
           the
           governing
           of
           it
           ,
           and
           
             professeth
             submission
          
           to
           the
           rules
           and
           orders
           of
           it
           :
           now
           a
           man
           having
           parted
           with
           his
           freedome
           already
           ,
           cannot
           
             reassume
             it
          
           when
           hee
           please
           ,
           for
           then
           hee
           is
           under
           an
           obligation
           to
           stand
           to
           the
           Covenants
           made
           at
           his
           entrance
           ;
           and
           consequently
           his
           undergoing
           what
           shall
           bee
           laid
           upon
           him
           by
           the
           Laws
           of
           this
           society
           ,
           must
           bee
           supposed
           to
           bee
           voluntary
           as
           depending
           upon
           his
           consent
           at
           first
           entrance
           ,
           which
           in
           all
           societies
           must
           bee
           supposed
           to
           hold
           still
           ,
           else
           there
           would
           follow
           nothing
           but
           confusion
           in
           all
           Societies
           in
           the
           world
           ,
           if
           every
           man
           were
           at
           liberty
           to
           break
           his
           Covenants
           when
           any
           thing
           comes
           to
           lye
           upon
           him
           according
           to
           the
           rules
           of
           the
           Society
           ,
           which
           hee
           out
           of
           some
           private
           design
           would
           bee
           unwilling
           to
           undergo
           .
           Thus
           much
           may
           serve
           to
           settle
           aright
           the
           notion
           of
           power
           ;
           the
           want
           of
           understanding
           which
           ,
           hath
           caused
           all
           the
           confusion
           of
           this
           controversie
           .
        
         
           The
           next
           thing
           is
           ,
           
           in
           what
           notion
           wee
           are
           to
           consider
           the
           Church
           ,
           which
           is
           made
           the
           subject
           of
           this
           power
           ?
           As
           to
           which
           wee
           are
           to
           consider
           ;
           This
           power
           either
           as
           to
           it
           's
           right
           or
           
             in
             actu
             primo
          
           ,
           or
           as
           to
           it's
           exercise
           ,
           or
           
             in
             actu
             secundo
          
           :
           Now
           if
           wee
           take
           this
           power
           as
           to
           the
           
             fundamental
             right
          
           of
           it
           ,
           then
           it
           belongs
           to
           that
           
             universal
             Church
          
           of
           Christ
           ,
           which
           subsists
           as
           a
           
             visible
             Society
          
           ,
           by
           vertue
           of
           that
           Law
           of
           Christ
           ,
           which
           makes
           an
           owning
           the
           
             profession
             of
             Christianity
          
           the
           duty
           of
           all
           
             Church
             members
          
           .
           If
           wee
           consider
           this
           power
           in
           the
           exercise
           of
           it
           then
           (
           it
           being
           impossible
           that
           the
           universal
           Church
           should
           perform
           the
           executive
           part
           of
           this
           power
           relating
           to
           offences
           )
           
           I
           suppose
           it
           lodged
           in
           that
           
             particular
             Society
          
           of
           Christians
           ,
           which
           are
           united
           together
           in
           one
           body
           in
           the
           community
           of
           the
           same
           Government
           ;
           but
           yet
           ,
           so
           as
           ,
           that
           the
           administration
           of
           this
           power
           ,
           doth
           not
           belong
           to
           the
           body
           of
           the
           society
           considered
           complexly
           ,
           but
           to
           those
           officers
           in
           it
           ,
           whose
           care
           and
           charge
           it
           is
           ,
           to
           have
           a
           
             peculiar
             oversight
          
           and
           inspection
           over
           the
           Church
           ,
           and
           to
           redress
           all
           disorders
           in
           it
           .
           Thus
           the
           
             visive
             faculty
          
           is
           fundamentally
           lodged
           in
           the
           soul
           ,
           yet
           all
           
             exterior
             acts
             of
             sight
          
           are
           performed
           by
           the
           eyes
           ,
           which
           are
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           Overseers
           of
           the
           body
           ,
           as
           the
           other
           are
           of
           the
           Church
           ,
           so
           that
           the
           exercise
           and
           administration
           of
           this
           power
           ,
           belongs
           to
           the
           special
           Officers
           and
           Governours
           of
           the
           Church
           ,
           none
           else
           being
           capable
           of
           exercising
           this
           power
           of
           the
           Church
           as
           such
           ,
           but
           they
           on
           whom
           it
           is
           setled
           by
           the
           founder
           of
           the
           Church
           it
           's
           self
           .
        
         
           
           This
           Society
           of
           the
           Church
           may
           bee
           again
           considered
           ,
           either
           as
           subsisting
           without
           any
           influence
           from
           the
           
             civil
             power
          
           ,
           or
           as
           it
           is
           
             owned
             by
          
           ,
           and
           
             incorporated
             into
          
           a
           
             Christian
             state
          
           .
           I
           therefore
           demand
           ,
           whether
           it
           bee
           absolutely
           necessary
           for
           the
           subsistence
           of
           this
           
             Christian
             society
          
           ,
           to
           bee
           upheld
           by
           the
           
             civil
             power
          
           or
           no
           ?
           And
           certainly
           none
           who
           consider
           the
           first
           and
           
             purest
             ages
          
           of
           the
           
             Christian
             Church
          
           ,
           can
           give
           any
           entertainment
           to
           the
           Affirmative
           ,
           because
           then
           the
           Church
           flourished
           in
           it's
           greatest
           purity
           ,
           not
           only
           when
           not
           upheld
           ,
           but
           when
           most
           violently
           opposed
           by
           the
           
             civil
             power
          
           ;
           if
           so
           ,
           then
           it
           's
           being
           united
           with
           the
           
             civil
             state
          
           is
           only
           accidental
           ,
           as
           to
           the
           constitution
           of
           a
           Church
           ;
           and
           if
           this
           bee
           only
           accidental
           ,
           then
           it
           must
           bee
           supposed
           furnished
           with
           every
           thing
           requisite
           to
           it
           's
           well
           
             ordering
             ,
             antecedenty
          
           to
           any
           such
           union
           ,
           and
           abstractly
           from
           it
           .
           For
           can
           wee
           imagine
           our
           
             Blessed
             Saviour
          
           should
           institute
           a
           society
           ,
           and
           leave
           it
           destitute
           of
           means
           to
           uphold
           it's
           self
           ,
           unless
           it
           fell
           into
           the
           hands
           of
           the
           
             civil
             power
          
           ?
           or
           that
           hee
           left
           every
           thing
           tending
           thereto
           ,
           meerly
           to
           prudence
           ,
           and
           the
           
             arbritrary
             constitutions
          
           of
           the
           persons
           joyning
           together
           in
           this
           society
           ?
           Did
           our
           Saviour
           take
           care
           there
           should
           bee
           a
           society
           ,
           and
           not
           provide
           for
           means
           to
           uphold
           it
           ?
           Nay
           ,
           it
           is
           evident
           ,
           hee
           not
           only
           appointed
           a
           society
           ,
           but
           officers
           to
           rule
           it
           ;
           had
           those
           officers
           then
           a
           Right
           to
           Govern
           it
           or
           no
           ,
           by
           vertue
           of
           
             Christs
             institution
          
           of
           them
           ?
           if
           not
           ,
           they
           were
           rather
           Bibuli
           than
           
           
             Caesares
             ,
             Cyphers
          
           than
           Consuls
           in
           the
           
             Church
             of
             God.
          
           If
           they
           had
           a
           power
           to
           govern
           ,
           doth
           not
           that
           necessarily
           imply
           a
           Right
           to
           inflict
           censures
           on
           offenders
           ?
           unless
           〈◊〉
           will
           suppose
           that
           either
           there
           can
           bee
           no
           offenders
           in
           a
           
             Christian
             Church
          
           ,
           or
           that
           those
           offenders
           do
           not
           violate
           the
           Laws
           of
           the
           society
           ,
           or
           there
           bee
           some
           prohibition
           for
           them
           to
           exercise
           their
           power
           over
           them
           (
           which
           is
           to
           give
           power
           with
           one
           hand
           ,
           and
           take
           it
           away
           with
           the
           other
           )
           or
           that
           this
           power
           cannot
           extend
           so
           far
           as
           to
           exclude
           any
           from
           the
           priviledges
           of
           the
           Church
           ,
           which
           is
           the
           thing
           to
           bee
           discussed
           .
        
         
           Having
           thus
           cleared
           our
           way
           ,
           
           I
           now
           come
           to
           the
           resolution
           of
           the
           question
           its
           self
           ,
           in
           order
           to
           which
           I
           shall
           endeavour
           to
           demonstrate
           with
           what
           evidence
           the
           subject
           is
           capable
           of
           these
           following
           things
           .
           
             First
             that
             the
             Church
             is
             a
             peculiar
             Society
             in
             its
             own
             Nature
             ,
             distinct
             from
             the
             Common-wealth
             .
          
           Secondly
           ,
           
             that
             the
             power
             of
             the
             Church
             over
             its
             members
             doth
             not
             arise
             from
             meer
             confederation
             or
             consent
             of
             parties
             .
             Thirdly
             ,
             That
             this
             power
             of
             the
             Church
             doth
             extend
             to
             the
             exclusion
             of
             offenders
             from
             the
             priviledges
             of
             it
             .
          
           Fourthly
           ,
           
             That
             the
             fundamental
             rights
             of
             the
             Church
             do
             not
             escheat
             to
             the
             Common-wealth
             upon
             their
             being
          
           united
           
             in
             a
             Christian
             State.
          
           If
           these
           principles
           bee
           established
           ,
           the
           
             Churches
             power
          
           will
           stand
           upon
           them
           ,
           as
           on
           a
           firm
           and
           
             unmoveable
             basis
          
           .
        
         
           I
           begin
           with
           the
           first
           .
           
           
             That
             the
             Church
             is
             a
             peculiar
             Society
             in
             its
             own
             nature
             ,
             distinct
             from
             the
             Common-wealth
             ,
          
           which
           I
           prove
           by
           these
           arguments
           .
        
         
           1
           Those
           Societies
           ,
           which
           are
           capable
           of
           
             subsisting
             apart
          
           from
           
             each
             other
          
           ,
           are
           really
           ,
           and
           in
           their
           own
           
             nature
             ,
             distinct
          
           from
           one
           another
           ,
           but
           so
           it
           is
           with
           the
           Church
           and
           Common-wealth
           .
           For
           there
           can
           bee
           no
           greater
           evidence
           of
           a
           
             reall
             distinction
          
           than
           
             mutual
             separation
          
           ;
           and
           I
           think
           the
           proving
           the
           possibility
           of
           the
           
             souls
             existing
             ,
             separate
          
           from
           the
           body
           ,
           is
           one
           of
           the
           strongest
           arguments
           to
           prove
           it
           to
           bee
           a
           
             substance
             really
             distinct
          
           from
           the
           body
           ,
           to
           which
           it
           is
           united
           ;
           although
           wee
           are
           often
           fain
           to
           go
           the
           other
           way
           to
           work
           ,
           and
           to
           prove
           possibility
           of
           separation
           from
           other
           arguments
           evincing
           the
           soul
           to
           bee
           a
           
             distinct
             substance
          
           ;
           but
           the
           reason
           of
           that
           is
           for
           want
           of
           evidence
           as
           to
           the
           state
           of
           
             separate
             souls
          
           ,
           and
           their
           
             visible
             existence
          
           which
           is
           repugnant
           to
           the
           immateriality
           
           of
           their
           natures
           .
           But
           now
           ,
           as
           to
           the
           matter
           in
           hand
           ,
           wee
           have
           all
           evidence
           desirable
           ,
           for
           wee
           are
           not
           put
           to
           prove
           possibil●●y
           of
           separation
           ,
           meerly
           from
           the
           
             different
             constitution
          
           of
           the
           things
           united
           ,
           but
           wee
           have
           evidence
           to
           sense
           of
           it
           ,
           that
           the
           Churh
           hath
           subsisted
           when
           it
           hath
           been
           not
           onely
           separated
           from
           but
           persecuted
           by
           all
           
             civil
             power
          
           .
           It
           is
           with
           many
           men
           as
           to
           the
           union
           of
           Church
           and
           State
           ,
           as
           it
           is
           with
           others
           ,
           as
           to
           the
           union
           of
           the
           Soul
           and
           Body
           ,
           when
           they
           observe
           how
           close
           the
           union
           is
           ,
           and
           how
           much
           the
           Soul
           makes
           use
           of
           the
           
             Animal
             Spirits
          
           in
           most
           of
           its
           operations
           ,
           and
           how
           great
           a
           sympathy
           there
           is
           between
           them
           ,
           that
           ,
           like
           Hyppocrates
           his
           Twins
           ,
           they
           laugh
           and
           weep
           '
           together
           ,
           they
           are
           shrewdly
           put
           to
           it
           ,
           how
           to
           fancy
           the
           Soul
           to
           bee
           any
           thing
           else
           then
           a
           more
           
             vigorous
             mode
          
           of
           matter
           ;
           so
           these
           observing
           how
           close
           an
           Union
           and
           Dependence
           there
           is
           between
           the
           Church
           and
           State
           in
           a
           
             Christian
             Common-wealth
          
           ,
           and
           how
           much
           the
           Church
           is
           beholding
           to
           the
           
             civil
             power
          
           in
           the
           Administration
           of
           its
           functions
           ,
           are
           apt
           to
           think
           that
           the
           Church
           is
           nothing
           but
           a
           
             higher
             mode
          
           of
           a
           Common-wealth
           ,
           considered
           as
           Christian.
           But
           when
           it
           is
           so
           evident
           that
           the
           Church
           hath
           ,
           and
           may
           subsist
           supposing
           it
           abstracted
           from
           all
           
             Civil
             Power
          
           ,
           it
           may
           bee
           a
           sufficient
           demonstration
           that
           however
           neer
           they
           may
           be
           when
           united
           ,
           yet
           they
           are
           really
           and
           in
           their
           own
           
             nature
             ,
             distinct
          
           from
           each
           other
           .
           Which
           was
           the
           thing
           to
           bee
           proved
           .
        
         
           
           2
           Those
           are
           
             distinct
             societies
          
           ,
           which
           have
           every
           thing
           distinct
           in
           their
           nature
           from
           each
           other
           ,
           which
           belong
           to
           the
           constitution
           or
           government
           of
           them
           ;
           but
           this
           is
           evident
           ,
           as
           to
           the
           Church
           and
           Common-wealth
           ,
           which
           will
           appear
           ,
           because
           their
           Charter
           is
           distinct
           ,
           or
           that
           which
           gives
           them
           their
           being
           as
           a
           society
           :
           
             Civil
             societies
          
           are
           founded
           upon
           the
           necessity
           of
           particular
           mens
           parting
           with
           their
           peculiar
           Rights
           ,
           for
           the
           preservation
           of
           themselves
           ,
           which
           was
           the
           
             impulsive
             cause
          
           of
           their
           entring
           into
           societies
           ,
           but
           that
           which
           actually
           speaks
           them
           to
           bee
           a
           society
           ,
           is
           the
           
             mutual
             consent
          
           of
           the
           
             several
             parties
          
           joyning
           together
           ,
           whereby
           they
           make
           themselves
           to
           bee
           
             one
             Body
          
           ;
           and
           to
           have
           one
           
             common
             interest
          
           .
           
           So
           
             Cicero
             de
             Repub.
          
           defines
           populus
           ,
           to
           bee
           
             caetus
             multitudinis
             ,
             juris
             consensu
             et
             utilitatis
             communione
             sociatus
             .
          
           There
           is
           no
           doubt
           ,
           but
           Gods
           general
           providence
           ,
           is
           as
           evidently
           seen
           in
           bringing
           the
           World
           into
           
           societies
           and
           making
           them
           live
           under
           Government
           ,
           as
           in
           disposing
           all
           particular
           events
           which
           happen
           in
           those
           societies
           ;
           but
           yet
           the
           way
           ,
           which
           providence
           useth
           in
           the
           constitution
           of
           these
           societies
           ,
           is
           by
           
             inclining
             men
          
           to
           consent
           to
           associate
           for
           their
           mutual
           benefit
           and
           advantage
           :
           So
           that
           natural
           reason
           consulting
           for
           the
           good
           of
           mankinde
           ,
           as
           to
           those
           Rights
           which
           men
           enjoy
           in
           common
           with
           each
           other
           ,
           was
           the
           
             main
             foundation
          
           upon
           which
           all
           
             civil
             societies
          
           were
           erected
           .
           Wee
           finde
           no
           
             positive
             Law
          
           enacting
           the
           beeing
           of
           
             civil
             societies
          
           ,
           because
           nature
           it's
           self
           would
           prompt
           men
           for
           their
           own
           conveniencies
           to
           enter
           into
           them
           .
           But
           the
           ground
           and
           foundation
           of
           that
           society
           ,
           which
           we
           call
           a
           Church
           ,
           is
           a
           matter
           which
           
             natural
             reason
          
           and
           
             common
             notions
          
           can
           never
           reach
           to
           ;
           and
           therefore
           an
           associating
           for
           the
           preserving
           of
           such
           ,
           may
           bee
           a
           
             Philosophical
             Society
          
           ,
           but
           a
           Christian
           it
           cannot
           bee
           :
           And
           that
           would
           make
           a
           
             Christian
             Church
          
           to
           bee
           nothing
           else
           but
           a
           society
           of
           Essens
           or
           an
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           of
           
             Pythagorians
             ,
             who
          
           do
           either
           not
           understand
           or
           not
           consider
           whereon
           this
           
             Christian
             society
          
           is
           founded
           ;
           for
           it
           is
           evident
           they
           look
           on
           it
           as
           a
           meerly
           voluntary
           thing
           ,
           that
           is
           not
           at
           all
           setled
           by
           any
           
             Divine
             positive
             Law.
          
           
        
         
           The
           truth
           is
           ,
           
           there
           is
           no
           principle
           more
           consistent
           with
           the
           opinion
           of
           those
           who
           deny
           any
           
             Church
             power
          
           in
           a
           
             Christian
             state
          
           ,
           then
           this
           is
           ,
           and
           it
           is
           that
           ,
           which
           every
           one
           ,
           who
           will
           make
           good
           his
           ground
           must
           bee
           driven
           to
           ;
           for
           it
           is
           evident
           ,
           that
           in
           matters
           
             meerly
             voluntary
          
           ,
           and
           depending
           only
           on
           consideration
           ,
           such
           things
           being
           lyable
           to
           a
           
             Magistrates
             power
          
           ,
           there
           can
           be
           no
           plea
           from
           
             mutual
             consent
          
           to
           justifie
           any
           opposition
           to
           
             supream
             authority
          
           in
           a
           Common-Wealth
           .
           But
           then
           ,
           how
           such
           persons
           can
           bee
           Christians
           ,
           when
           the
           Magistrates
           would
           have
           them
           to
           bee
           otherwise
           ,
           I
           cannot
           understand
           ;
           nor
           how
           the
           
             primitive
             Martyrs
          
           were
           any
           other
           then
           a
           company
           of
           
             Fools
             or
             Mad-men
          
           ,
           who
           would
           hazard
           their
           lives
           ,
           for
           that
           which
           was
           a
           
             meer
             arbritrary
          
           thing
           ,
           and
           which
           they
           had
           no
           
             necessary
             obligation
          
           upon
           them
           to
           profess
           .
           Mistake
           mee
           not
           ,
           I
           speak
           not
           here
           of
           meer
           acts
           of
           discipline
           ,
           but
           of
           the
           duty
           of
           
             outward
             professing
             Christianity
          
           ;
           if
           this
           bee
           a
           duty
           ,
           then
           a
           
             Christian
             society
          
           is
           setled
           by
           a
           
             positive
             Law
          
           ,
           if
           it
           bee
           not
           a
           duty
           ,
           then
           they
           are
           fools
           who
           suffer
           for
           it
           :
           So
           that
           this
           question
           resolved
           into
           it's
           principles
           ,
           leads
           us
           higher
           than
           wee
           think
           for
           ,
           and
           the
           main
           thing
           
           in
           debate
           must
           bee
           ,
           whether
           there
           bee
           an
           obligation
           upon
           conscience
           for
           men
           to
           associate
           in
           the
           profession
           of
           Christianity
           or
           no
           ?
           If
           there
           bee
           ,
           then
           the
           Church
           ,
           which
           is
           nothing
           else
           but
           such
           an
           association
           ,
           is
           established
           upon
           a
           
             positive
             Law
             of
             Christ
          
           ;
           if
           there
           bee
           not
           ,
           then
           those
           inconveniencies
           follow
           ,
           which
           are
           already
           mentioned
           .
        
         
           
           Wee
           are
           told
           indeed
           by
           the
           Leviathan
           with
           confidence
           enough
           ,
           that
           no
           precepts
           of
           the
           Gospel
           are
           Law
           ,
           till
           
             enacted
             by
             civil
             authority
          
           ;
           but
           it
           is
           little
           wonder
           ,
           that
           hee
           ,
           who
           thinks
           an
           
             immaterial
             substance
          
           implies
           a
           contradiction
           ,
           should
           think
           as
           much
           of
           calling
           any
           thing
           a
           Law
           ,
           but
           what
           hath
           a
           
             civil
             sanction
          
           .
           But
           I
           suppose
           all
           those
           ,
           who
           dare
           freely
           own
           a
           supreme
           and
           
             infinite
             essence
          
           to
           have
           been
           the
           Creator
           ,
           and
           to
           bee
           the
           ruler
           of
           the
           World
           ,
           will
           acknowledge
           his
           Power
           to
           
             oblige
             conscience
          
           ,
           without
           being
           beholding
           to
           his
           own
           creature
           to
           enact
           his
           Laws
           ,
           that
           men
           might
           bee
           bound
           to
           obey
           them
           .
           Was
           the
           
             great
             God
          
           fain
           to
           bee
           beholding
           to
           the
           
             civil
             authority
          
           hee
           had
           over
           the
           
             Jewish
             Common-Wealth
          
           (
           their
           government
           being
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           to
           make
           his
           
             Laws
             obligatory
          
           to
           the
           consciences
           of
           the
           Jews
           ?
           What
           ,
           had
           not
           they
           their
           beings
           from
           God
           ?
           and
           can
           there
           bee
           any
           greater
           ground
           of
           obligation
           to
           obedience
           ,
           than
           from
           thence
           ?
           Whence
           comes
           
             civil
             power
          
           to
           have
           any
           Right
           to
           oblige
           men
           more
           ,
           than
           
             God
             ,
             considered
          
           as
           Governour
           of
           the
           World
           ,
           can
           have
           ?
           Can
           there
           bee
           indeed
           no
           other
           Laws
           according
           to
           the
           
             Leviathans
             Hypothesis
          
           ,
           but
           only
           the
           Law
           of
           nature
           and
           
             civil
             Laws
          
           ?
           But
           I
           pray
           whence
           comes
           the
           obligation
           to
           either
           of
           these
           ,
           that
           these
           are
           not
           as
           arbitrary
           ,
           as
           all
           other
           agreements
           are
           ?
           And
           is
           it
           not
           as
           strong
           a
           dictate
           of
           nature
           as
           any
           can
           bee
           (
           supposing
           that
           there
           is
           a
           God
           )
           that
           a
           creature
           which
           receives
           it's
           being
           from
           another
           ,
           should
           bee
           bound
           to
           
             obey
             him
          
           ,
           not
           only
           in
           the
           resultancies
           of
           his
           own
           nature
           ,
           but
           with
           the
           
             arbitrary
             constitutions
          
           of
           his
           will
           :
           Was
           Adam
           bound
           to
           obey
           God
           or
           no
           ,
           as
           to
           that
           
             positive
             precept
          
           of
           
             eating
             the
             forbiden
             fruit
          
           ,
           if
           no
           
             civil
             Sanction
          
           had
           been
           added
           to
           that
           Law
           ?
           The
           truth
           is
           ,
           such
           Hypotheses
           as
           these
           are
           ,
           when
           they
           are
           followed
           
             close
             home
          
           ,
           will
           bee
           found
           to
           Kennel
           in
           that
           
             black
             Den
          
           ,
           from
           whence
           they
           are
           loath
           to
           bee
           thought
           to
           have
           proceeded
           .
        
         
           
           And
           now
           ,
           supposing
           ,
           that
           every
           
             full
             Declaration
          
           of
           the
           Will
           of
           Christ
           ,
           as
           to
           any
           
             positive
             institution
          
           ,
           hath
           the
           force
           and
           power
           
           of
           a
           Law
           upon
           the
           consciences
           of
           all
           ,
           to
           whom
           it
           is
           
             sufficiently
             proposed
          
           :
           I
           proceed
           to
           make
           appear
           ,
           that
           such
           a
           
             divine
             positive
             Law
          
           there
           is
           ,
           for
           the
           existence
           of
           a
           Church
           ,
           as
           a
           
             visible
             body
             and
             society
          
           in
           the
           World
           ;
           by
           which
           I
           am
           far
           from
           meaning
           such
           a
           
             conspicuous
             society
          
           ,
           that
           must
           continue
           in
           a
           
             perpetual
             visibility
          
           in
           the
           same
           place
           ;
           I
           finde
           not
           the
           least
           intimation
           of
           any
           such
           thing
           in
           Scripture
           ;
           but
           that
           there
           shall
           alwaies
           
             bee
             some
             where
          
           or
           other
           ,
           in
           the
           world
           ,
           a
           
             society
             owning
          
           and
           
             professing
             Christianity
          
           ,
           may
           bee
           easily
           deduced
           from
           thence
           ;
           and
           especially
           on
           this
           account
           ,
           that
           our
           Saviour
           hath
           required
           this
           ,
           as
           one
           of
           the
           conditions
           in
           order
           to
           
             eternal
             felicity
          
           ,
           that
           all
           those
           who
           beleeve
           in
           their
           hearts
           ,
           that
           Jesus
           is
           the
           Christ
           ,
           must
           likewise
           
             confess
             him
             with
             their
             mouths
             to
             the
             world
          
           :
           and
           therefore
           ,
           as
           long
           as
           there
           are
           men
           to
           beleeve
           in
           Christ
           ,
           there
           must
           bee
           men
           that
           will
           not
           bee
           
             ashamed
             to
             associate
          
           ,
           on
           the
           account
           of
           the
           Doctrine
           hee
           hath
           promulged
           to
           the
           world
           .
           That
           one
           Phrase
           in
           the
           
             New
             Testament
          
           ,
           so
           frequently
           used
           by
           our
           
             blessed
             Saviour
          
           ,
           of
           
             the
             Kingdome
             of
             Heaven
          
           (
           importing
           a
           
             Gospel
             state
          
           )
           doth
           evidently
           declare
           a
           society
           ,
           which
           was
           constituted
           by
           him
           ,
           on
           the
           principles
           of
           the
           
             Gospel
             Covenant
          
           .
           Wherefore
           should
           our
           Saviour
           call
           Disciples
           ,
           and
           make
           Apostles
           ,
           and
           send
           them
           abroad
           with
           full
           commission
           to
           gather
           and
           
             initiate
             Disciples
          
           by
           Baptism
           ;
           did
           hee
           not
           intend
           a
           
             visible
             society
          
           for
           his
           Church
           ?
           Had
           it
           not
           been
           enough
           for
           men
           to
           have
           
             cordially
             beleeved
          
           the
           truth
           of
           the
           Gospel
           ,
           but
           they
           must
           bee
           enter'd
           in
           a
           
             solemn
             visible
             way
          
           ,
           and
           joyn
           in
           participation
           of
           
             visible
             Symbols
             of
             bread
             and
             wine
             ,
          
           but
           that
           our
           Saviour
           required
           
             external
             profession
          
           and
           society
           in
           the
           Gospel
           as
           a
           necessary
           duty
           ,
           in
           order
           to
           obtaining
           the
           priviledges
           conveyed
           by
           his
           
             Magna
             Charta
          
           in
           the
           
             Gospel
             .
             I
             would
             fain
             know
             ,
             by
             what
             argument
             wee
             can
             prove
             ,
             that
             any
             humane
             Legislator
             ,
             did
             ever
             intend
             a
             Common-wealth
             to
             bee
             governed
             according
             to
             his
             mode
             ,
          
           by
           which
           wee
           cannot
           prove
           that
           
             Christ
             by
             a
             positive
             Law
             ,
             did
             command
             such
             a
             society
             ,
             as
             should
             be
             governed
             in
             a
             visible
             manner
             ,
             as
             other
             societies
             are
             ?
          
           Did
           he
           not
           appoint
           officers
           himself
           in
           the
           Church
           ,
           and
           that
           of
           many
           ranks
           and
           degrees
           ?
           Did
           hee
           not
           invest
           those
           officers
           with
           authority
           to
           rule
           his
           Church
           ?
           Is
           it
           not
           laid
           as
           a
           charge
           on
           them
           ,
           
             to
             take
             heed
             to
             that
             flock
             over
             which
             God
             had
             made
             them
             Overseers
             ?
          
           Are
           there
           not
           Rules
           laid
           down
           for
           
           the
           peculiar
           exercise
           of
           their
           Government
           over
           the
           Church
           in
           all
           the
           parts
           of
           it
           ?
           Were
           not
           these
           officers
           admitted
           into
           their
           function
           by
           a
           most
           
             solemn
             visible
          
           rite
           of
           imposition
           of
           hands
           ?
           And
           are
           all
           these
           solemn
           transactions
           a
           meer
           peece
           of
           
             sacred
             Pageantry
          
           ?
           and
           they
           will
           appear
           to
           bee
           
             little
             more
          
           ,
           if
           the
           Society
           of
           the
           Church
           bee
           a
           
             meer
             arbitrary
          
           thing
           ,
           depending
           onely
           upon
           consent
           and
           confederation
           ,
           and
           not
           subsisting
           by
           vertue
           of
           any
           Charter
           from
           Christ
           ,
           or
           some
           
             positive
             Law
          
           ,
           requiring
           all
           Christians
           to
           joyn
           in
           
             Church
             Society
          
           together
           .
        
         
           But
           if
           now
           from
           hence
           it
           appears
           (
           as
           certainly
           it
           cannot
           but
           appear
           )
           that
           this
           Society
           of
           the
           Church
           doth
           subsist
           by
           vertue
           of
           a
           
             Divine
             positive
             Law
          
           ,
           
           then
           it
           must
           of
           necessity
           be
           distinct
           from
           any
           
             civil
             Society
          
           ,
           and
           that
           on
           these
           
             accounts
             ,
             First
          
           because
           there
           is
           an
           
             antecedent
             obligation
          
           on
           conscience
           to
           associate
           on
           the
           account
           of
           Christianity
           ,
           whether
           
             Humane
             Laws
             prohibit
          
           or
           command
           it
           .
           From
           whence
           ,
           of
           necessity
           it
           follows
           ,
           that
           the
           constitution
           of
           the
           Church
           is
           really
           different
           from
           that
           of
           the
           Common-wealth
           ;
           because
           whether
           the
           Common-wealth
           bee
           for
           ,
           or
           against
           this
           Society
           ,
           all
           that
           own
           ir
           are
           bound
           to
           profess
           it
           openly
           ,
           and
           declare
           themselves
           members
           of
           it
           .
           Whereas
           were
           the
           Church
           and
           
             Common-wealth
             really
          
           and
           formally
           the
           same
           ,
           all
           obligation
           to
           
             Church
             Society
          
           would
           arise
           meerly
           from
           the
           
             Legislative
             Power
          
           of
           the
           Common-wealth
           .
           But
           now
           there
           being
           a
           
             Divine
             Law
             ,
             binding
          
           in
           conscience
           ,
           whose
           obligation
           cannot
           bee
           superseded
           by
           any
           
             Humane
             Law
          
           ,
           it
           is
           plain
           and
           evident
           ,
           where
           are
           such
           vastly
           
             different
             obligations
          
           ,
           there
           are
           different
           Powers
           ;
           and
           in
           this
           sense
           I
           know
           no
           incongruity
           in
           admitting
           
             imperium
             in
             imperio
          
           ,
           if
           by
           it
           wee
           understand
           no
           
             external
             coactive
             power
          
           ,
           but
           an
           
             internal
             power
             laying
             obligation
             on
             conscience
             ,
             distinct
          
           from
           the
           power
           lodged
           in
           a
           Common-wealth
           considered
           as
           such
           .
           An
           
             outward
             coactive
             power
          
           was
           alwayes
           disowned
           by
           Christ
           ,
           but
           certainly
           not
           an
           
             internall
             Power
          
           over
           Conscience
           to
           oblige
           all
           his
           Disciples
           to
           what
           Duties
           hee
           thought
           fit
           .
        
         
           Secondly
           I
           argue
           from
           those
           Officers
           ,
           whose
           rights
           to
           govern
           this
           Society
           are
           founded
           on
           that
           Charter
           ,
           whereby
           the
           Society
           its
           self
           subsists
           .
           Now
           I
           would
           willingly
           know
           why
           ,
           when
           
             our
             Saviour
          
           disowned
           all
           
             outward
             power
          
           in
           the
           world
           ,
           yet
           he
           should
           constitute
           a
           Society
           and
           
             appoint
             Officers
          
           in
           it
           ,
           did
           hee
           
           not
           intend
           a
           peculiar
           
             distinct
             Society
          
           from
           the
           other
           Societies
           of
           the
           world
           .
           And
           therefore
           the
           argument
           frequently
           used
           against
           Church-power
           ,
           because
           it
           hath
           no
           
             outward
             force
          
           with
           it
           by
           the
           constitution
           of
           Christ
           ,
           is
           a
           strong
           argument
           to
           mee
           of
           the
           peculiarity
           of
           a
           
             Christian
             Society
          
           from
           a
           Common-wealth
           ,
           because
           Christ
           so
           instituted
           it
           ,
           as
           not
           to
           have
           it
           Ruled
           at
           first
           by
           any
           
             outward
             force
          
           or
           power
           .
           When
           Christ
           saith
           his
           
             Kingdome
             was
             not
             of
             this
             world
          
           ;
           hee
           implies
           ,
           that
           hee
           had
           a
           Society
           that
           was
           governed
           by
           his
           Laws
           in
           the
           world
           ,
           yet
           distinct
           from
           all
           
             mundane
             Societies
          
           :
           had
           not
           
             our
             Saviour
          
           intended
           his
           Church
           to
           have
           been
           a
           
             peculiar
             Society
          
           ,
           distinct
           from
           a
           Common-wealth
           ,
           why
           
             our
             Saviour
          
           should
           interdict
           the
           Apostles
           the
           use
           of
           a
           
             civil
             coactive
             power
          
           :
           Or
           why
           instead
           of
           
             sending
             abroad
             Apostles
          
           to
           preach
           the
           Gospel
           ,
           hee
           did
           not
           imploy
           the
           Governours
           of
           Common-wealths
           to
           have
           inforced
           Christianity
           by
           Laws
           and
           
             temporal
             edicts
          
           ,
           and
           the
           
             several
             Magistrates
          
           to
           have
           impowred
           several
           persons
           under
           them
           to
           preach
           the
           Gospel
           in
           their
           several
           Territories
           ?
           And
           can
           any
           thing
           bee
           more
           plain
           ,
           by
           our
           Saviours
           taking
           a
           contrary
           course
           ,
           then
           that
           hee
           intended
           a
           
             Church
             Society
          
           to
           bee
           distinct
           from
           civil
           ,
           and
           the
           power
           belonging
           to
           it
           ,
           (
           as
           well
           as
           the
           Officers
           )
           to
           bee
           of
           a
           different
           nature
           from
           that
           which
           is
           settled
           in
           a
           Common-wealth
           .
           I
           here
           suppose
           ,
           that
           Christ
           hath
           by
           a
           
             positive
             Law
          
           established
           the
           Government
           of
           his
           Church
           upon
           Officers
           of
           his
           own
           appointment
           ;
           which
           I
           have
           largely
           proved
           elsewhere
           ,
           
           and
           therefore
           suppose
           it
           now
           .
           Thirdly
           ,
           I
           argue
           from
           the
           peculiar
           rights
           belonging
           to
           these
           Societies
           .
           For
           if
           every
           one
           born
           in
           the
           Common-wealth
           ,
           have
           not
           thereby
           a
           right
           to
           the
           priviledges
           of
           the
           Church
           ;
           nor
           every
           one
           by
           being
           of
           the
           Church
           ,
           any
           right
           to
           the
           benefits
           of
           the
           Common-wealth
           ;
           it
           must
           necessarily
           follow
           ,
           that
           these
           are
           distinct
           from
           one
           another
           .
           If
           any
           one
           by
           being
           of
           the
           Common-wealth
           ,
           hath
           right
           to
           
             Church
             priviledges
          
           ,
           then
           
             every
             one
             born
             in
             a
             Common-wealth
             may
             challenge
             a
             right
             to
             the
             Lords
             Supper
          
           without
           Baptism
           or
           open
           
             professing
             Christianity
          
           ,
           which
           I
           cannot
           think
           any
           will
           bee
           very
           ready
           to
           grant
           .
           Now
           there
           being
           by
           
             Divine
             appointment
          
           the
           several
           rights
           of
           Baptisme
           and
           the
           
             Lords
             Supper
          
           ,
           as
           peculiar
           badges
           of
           the
           Church
           as
           a
           
             visible
             Society
          
           ,
           it
           is
           evident
           ,
           Christ
           did
           intend
           it
           a
           
             Society
             distinct
          
           from
           the
           Common-wealth
           .
        
         
         
         
         
         
         
           Fourthly
           ,
           I
           argue
           from
           the
           different
           ends
           of
           these
           societies
           ,
           a
           Common-Wealth
           is
           constituted
           for
           
             civil
             ends
          
           ,
           and
           the
           Church
           for
           spiritual
           :
           for
           ends
           are
           to
           be
           judged
           by
           the
           
             primary
             constitution
          
           ,
           but
           now
           it
           is
           plain
           ,
           the
           end
           of
           civil
           society
           is
           for
           preservation
           of
           mens
           rights
           as
           men
           (
           therefore
           Magistracy
           is
           called
           by
           St.
           Peter
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           but
           this
           
             Christian
             society
          
           doth
           not
           
             respect
             men
          
           under
           the
           connotation
           of
           men
           but
           as
           Christians
           .
           The
           answer
           given
           to
           this
           is
           very
           short
           ,
           and
           insufficient
           when
           it
           is
           said
           ,
           that
           every
           man
           in
           a
           Common-Wealth
           ,
           is
           to
           act
           upon
           spiritual
           accounts
           and
           ends
           :
           For
           there
           is
           a
           great
           deal
           of
           difference
           between
           Christianities
           having
           an
           influence
           upon
           mens
           actings
           in
           a
           Common-Wealth
           ,
           and
           making
           a
           society
           the
           same
           with
           a
           Common-Wealth
           .
           To
           argue
           therefore
           from
           one
           to
           another
           ,
           is
           a
           shortness
           of
           discourse
           I
           cannot
           but
           wonder
           at
           :
           unless
           it
           could
           bee
           proved
           ,
           that
           Christianity
           aimed
           at
           nothing
           else
           but
           
             regulating
             men
          
           in
           the
           affairs
           of
           a
           Common-Wealth
           ,
           which
           is
           a
           taske
           I
           suppose
           will
           not
           bee
           undertaken
           .
        
         
           Lastly
           ,
           I
           argue
           from
           the
           
             peculiar
             offences
          
           against
           this
           society
           ,
           which
           are
           ,
           or
           
             may
             bee
             distinct
          
           from
           those
           against
           a
           
             Common-Wealth
             ,
             I
             deny
             not
             ,
             but
             most
             times
             they
             are
             the
             same
          
           ;
           but
           frequently
           they
           differ
           ,
           and
           when
           they
           are
           the
           same
           ,
           yet
           the
           consideration
           of
           them
           is
           different
           in
           the
           Church
           and
           Common-Wealth
           ,
           for
           which
           I
           shall
           suppose
           the
           
             six
             arguments
          
           produced
           in
           the
           last
           Chapter
           of
           the
           first
           part
           to
           stand
           good
           ,
           
           which
           will
           strongly
           hold
           to
           excommunication
           in
           the
           
             Christian
             Church
          
           ,
           though
           there
           produced
           only
           for
           the
           Jewish
           .
           I
           would
           fain
           know
           what
           is
           to
           bee
           done
           in
           many
           offences
           ,
           known
           to
           bee
           against
           the
           Laws
           of
           Christ
           ,
           and
           which
           tend
           to
           the
           dishonour
           of
           the
           
             Christian
             society
          
           ,
           which
           the
           civil
           and
           
             Municipal
             Laws
          
           ,
           either
           do
           not
           ,
           or
           may
           not
           take
           cognizance
           of
           ?
           Thus
           much
           may
           serve
           ,
           as
           I
           think
           to
           make
           evident
           ,
           that
           the
           Church
           in
           it's
           own
           nature
           is
           a
           
             peculiar
             society
             distinct
          
           from
           a
           Common-Wealth
           ,
           which
           was
           the
           first
           proposition
           to
           bee
           proved
           .
        
         
           The
           second
           is
           ,
           
             That
             the
             power
             of
             the
             Church
             over
             it's
             members
             in
             case
             of
             offences
             ,
          
           
           
             doth
             not
             arise
             meerly
             from
             confederation
             and
             consent
             ,
             though
             it
             doth
             suppose
             it
             .
          
           This
           
             Church
             power
          
           may
           bee
           considered
           
             two
             waies
          
           .
           Either
           ,
           first
           ,
           as
           it
           implies
           the
           
             right
             in
             some
             of
             inflicting
             censures
             .
          
           Or
           
             secondly
             ,
             as
             it
             implies
             in
             others
             ,
             the
             duty
             of
             submitting
             to
             censures
             inflicted
          
           ;
           now
           as
           to
           
           both
           these
           ,
           I
           shall
           prove
           that
           their
           original
           is
           higher
           than
           meer
           confederation
           .
        
         
           1.
           
           
             As
             to
             the
             right
             of
             inflicting
             censures
             ,
          
           on
           these
           accounts
           .
           First
           ,
           what
           ever
           society
           doth
           subsist
           by
           vertue
           of
           a
           
             divine
             constitution
          
           ,
           doth
           by
           vertue
           thereof
           derive
           all
           power
           for
           it's
           preservation
           ,
           in
           
             peace
             ,
             unity
          
           ,
           and
           purity
           ;
           but
           it
           is
           plain
           ,
           that
           a
           
             power
             of
             censuring
             offenders
          
           ,
           is
           necessary
           for
           the
           
             Churches
             preservation
             in
             peace
          
           and
           purity
           ;
           and
           it
           is
           already
           proved
           ,
           that
           the
           Church
           hath
           it's
           Charter
           from
           Christ
           ,
           and
           therefore
           from
           him
           it
           hath
           a
           power
           to
           inflict
           punishments
           on
           offenders
           ,
           suitable
           to
           the
           nature
           of
           the
           society
           they
           are
           of
           .
           I
           am
           very
           prone
           to
           think
           that
           the
           ground
           of
           all
           the
           mistakes
           on
           this
           subject
           have
           risen
           from
           hence
           ,
           that
           some
           ,
           imprudently
           enough
           ,
           have
           fixt
           the
           original
           of
           this
           power
           on
           some
           
             ambiguous
             places
          
           of
           Scripture
           ,
           which
           may
           ,
           and
           it
           may
           bee
           ,
           ought
           to
           bee
           taken
           in
           a
           different
           sense
           ;
           and
           their
           adversaries
           ,
           finding
           those
           places
           weak
           and
           insufficient
           proofes
           of
           such
           a
           power
           ,
           have
           from
           thence
           rejected
           any
           such
           kinde
           of
           power
           at
           all
           ;
           But
           certainly
           if
           wee
           should
           reject
           every
           truth
           that
           is
           
             weakly
             proved
          
           by
           some
           who
           have
           undertaken
           it
           ,
           I
           know
           no
           opinion
           would
           bid
           so
           fair
           for
           acceptance
           as
           Scepticisme
           ,
           and
           that
           in
           reference
           to
           many
           weighty
           &
           important
           truths
           ;
           for
           how
           weakly
           have
           some
           proved
           the
           existence
           of
           a
           Deity
           ,
           the
           immortality
           of
           the
           soul
           ,
           and
           the
           truth
           of
           the
           Scriptures
           ,
           by
           such
           arguments
           ,
           that
           if
           it
           were
           enough
           to
           overthrow
           an
           opinion
           to
           bee
           able
           to
           answer
           some
           arguments
           brought
           for
           it
           ,
           Atheism
           it's
           self
           would
           become
           plausible
           .
           It
           can
           bee
           then
           no
           evidence
           ,
           that
           a
           thing
           is
           not
           true
           ,
           because
           some
           arguments
           will
           not
           prove
           it
           ;
           and
           truly
           ,
           as
           to
           the
           matter
           in
           hand
           ,
           I
           am
           fully
           of
           the
           opinion
           of
           the
           excellent
           
             H.
             Grotius
          
           ,
           
           speaking
           of
           excommunication
           in
           the
           
             Christian
             Church
             :
             Neque
             ad
             eam
             rem
             peculiare
             praeceptum
             desideratur
             ,
             cum
             ecclesiae
             caetu
             ,
             a
             Christo
             semel
             constituto
             ,
             omnia
             illa
             imperata
             censeri
             debent
             ,
             sine
             quibus
             ejus
             caetûs
             puritas
             retineri
             non
             potest
             .
          
           And
           therefore
           men
           spend
           needless
           pains
           to
           prove
           an
           institution
           of
           this
           power
           by
           some
           positive
           precept
           ,
           when
           Christs
           founding
           his
           Church
           ,
           as
           a
           
             particular
             society
          
           ,
           is
           sufficient
           proof
           hee
           hath
           endowed
           it
           with
           this
           fundamental
           Right
           ,
           without
           which
           the
           society
           ,
           were
           
             arena
             sine
             calce
          
           ,
           a
           company
           of
           persons
           without
           any
           
             common
             tye
          
           of
           union
           among
           them
           ;
           for
           if
           
           there
           bee
           any
           such
           union
           ,
           it
           must
           depend
           on
           
             some
             conditions
          
           ,
           to
           bee
           performed
           by
           the
           members
           of
           that
           society
           ,
           which
           how
           could
           they
           require
           from
           them
           ,
           if
           they
           have
           not
           power
           to
           exclude
           them
           upon
           non-performance
           ?
        
         
           2.
           
           I
           prove
           the
           divine
           original
           of
           this
           power
           from
           the
           
             special
             appointment
          
           and
           designation
           of
           
             particular
             officers
          
           by
           
             Jesus
             Christ
          
           ,
           for
           the
           ruling
           this
           society
           .
           Now
           I
           say
           ,
           that
           Law
           which
           provides
           there
           shall
           bee
           officers
           to
           govern
           ,
           doth
           give
           them
           power
           to
           govern
           ,
           suitable
           to
           the
           nature
           of
           their
           society
           :
           Either
           then
           you
           must
           deny
           ,
           that
           Christ
           hath
           by
           an
           
             unalterable
             institution
          
           appointed
           
             a
             Gospel
             Ministry
          
           ,
           or
           that
           this
           Ministry
           hath
           no
           Power
           in
           the
           Church
           ,
           or
           that
           their
           Power
           extends
           not
           to
           excommunication
           .
           The
           first
           I
           have
           already
           proved
           ,
           the
           second
           follows
           from
           their
           appointment
           ,
           for
           by
           all
           the
           titles
           given
           to
           
             Church
             Officers
          
           in
           Scripture
           ;
           it
           appears
           they
           had
           a
           Power
           over
           the
           Church
           ,
           (
           as
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           )
           all
           which
           as
           you
           well
           know
           ,
           do
           import
           a
           right
           to
           govern
           the
           Society
           over
           which
           they
           are
           set
           .
           And
           that
           this
           power
           should
           not
           extend
           to
           a
           Power
           to
           
             exclude
             ,
             convict
             offenders
          
           ,
           seems
           very
           strange
           ,
           when
           no
           other
           
             punishment
             can
          
           bee
           more
           suitable
           to
           the
           nature
           of
           the
           Society
           than
           this
           is
           ;
           which
           is
           a
           debarring
           him
           from
           the
           priviledges
           of
           that
           Society
           ,
           which
           the
           offender
           hath
           so
           much
           dishonoured
           .
           Can
           there
           bee
           any
           punishment
           less
           imagined
           towards
           
             contumacious
             offenders
          
           then
           this
           is
           ,
           or
           that
           carries
           in
           it
           less
           of
           outward
           and
           
             coactive
             force
          
           ,
           it
           implying
           nothing
           but
           what
           the
           offender
           himself
           freely
           yeilded
           to
           at
           his
           entrance
           into
           this
           Society
           ?
        
         
           All
           that
           I
           can
           find
           replyed
           by
           any
           of
           the
           Adversaryes
           of
           the
           opinion
           I
           here
           assert
           ,
           
           to
           the
           argument
           drawn
           from
           the
           institution
           and
           titles
           of
           the
           Officers
           of
           the
           Church
           ,
           is
           ,
           that
           all
           those
           titles
           which
           are
           given
           to
           the
           Ministers
           of
           the
           Gospel
           in
           the
           
             New
             Testament
          
           ,
           that
           do
           import
           rule
           and
           government
           ,
           are
           all
           to
           bee
           taken
           in
           a
           
             spirituall
             sense
          
           ,
           as
           they
           are
           
             Christs
             Ministers
          
           and
           Ambassadors
           to
           preach
           his
           Word
           and
           
             declare
             his
             will
          
           to
           his
           Church
           .
           So
           that
           all
           power
           such
           persons
           conceive
           to
           lye
           in
           those
           titles
           ,
           is
           onely
           Doctrinal
           and
           declarative
           ;
           but
           how
           true
           that
           is
           ,
           let
           any
           one
           judge
           ,
           that
           considers
           these
           things
           .
        
         
           1.
           
           That
           there
           was
           certainly
           a
           power
           of
           discipline
           then
           in
           the
           
             Churches
             constituted
          
           by
           the
           Apostles
           ,
           which
           is
           most
           evident
           
           not
           only
           from
           the
           passages
           relating
           to
           offendors
           in
           Saint
           
             Pauls
             Epistles
          
           ,
           especially
           to
           the
           Corinthians
           and
           Thessalonians
           ,
           but
           from
           the
           continued
           practice
           of
           succeeding
           ages
           ,
           manifested
           by
           
             Tertullian
             ,
             Cyprian
          
           ,
           and
           many
           others
           .
           There
           being
           then
           a
           power
           of
           discipline
           in
           
             Apostolical
             Churches
          
           ,
           there
           was
           a
           necessity
           it
           should
           be
           administred
           by
           some
           persons
           who
           had
           the
           care
           of
           those
           Churches
           ;
           and
           who
           were
           they
           but
           the
           several
           Pastors
           of
           them
           ?
           It
           being
           then
           evident
           that
           there
           was
           such
           a
           power
           ,
           doth
           it
           not
           stand
           to
           common
           sense
           it
           should
           be
           implyed
           in
           such
           titles
           which
           in
           their
           natural
           importance
           do
           signifie
           a
           right
           to
           govern
           ,
           as
           the
           names
           of
           Pastors
           and
           Rulers
           do
           ?
        
         
           2.
           
           There
           is
           a
           diversity
           in
           Scripture
           made
           between
           Pastors
           and
           
             Teachers
             ,
             Ephes.
          
           4.11
           .
           Though
           this
           may
           not
           (
           as
           it
           doth
           not
           )
           imply
           a
           necessity
           of
           
             two
             distinct
             offices
          
           in
           the
           Church
           ,
           yet
           it
           doth
           a
           
             different
             respect
          
           and
           connotation
           in
           the
           same
           person
           ▪
           and
           so
           imports
           that
           ruling
           carries
           in
           it
           somewhat
           more
           then
           meer
           teaching
           ,
           and
           so
           the
           power
           implyed
           in
           Pastors
           to
           be
           more
           then
           meerly
           doctrinal
           ,
           which
           is
           all
           I
           contend
           for
           ,
           viz.
           A
           right
           to
           govern
           the
           flock
           committed
           to
           their
           charge
           .
        
         
           3.
           
           What
           possible
           difference
           can
           be
           assigned
           between
           the
           
             Elders
             that
             rule
             well
             ,
             and
             those
             which
             labour
             in
             Word
             and
             Doctrine
             ,
          
           (
           1
           Tim.
           5.17
           .
           )
           if
           all
           their
           ruling
           were
           meerly
           
             labouring
             in
             the
             Word
             and
             Doctrine
             ?
          
           and
           all
           their
           governing
           nothing
           but
           teaching
           ?
           I
           intend
           not
           to
           prove
           an
           office
           of
           rulers
           distinct
           from
           teachers
           from
           hence
           (
           which
           I
           know
           neither
           this
           place
           ,
           nor
           any
           other
           will
           do
           )
           but
           that
           the
           
             formal
             conception
          
           of
           ruling
           ,
           is
           different
           from
           that
           of
           teaching
           .
        
         
           4.
           
           I
           argue
           from
           the
           Analogy
           between
           the
           primitive
           Churches
           and
           the
           Synagogues
           ,
           that
           as
           many
           of
           the
           names
           were
           taken
           from
           thence
           where
           they
           carried
           a
           power
           of
           Discipline
           with
           them
           ,
           so
           they
           must
           do
           in
           some
           proportion
           in
           the
           Church
           ;
           or
           it
           were
           not
           easie
           understanding
           them
           .
           It
           is
           most
           certain
           the
           Presbyters
           of
           the
           Synagogue
           had
           a
           power
           of
           ruling
           ;
           and
           can
           you
           conceive
           the
           Bishops
           and
           Presbyters
           of
           the
           Church
           had
           none
           ,
           when
           the
           Societies
           were
           much
           of
           the
           same
           constitution
           ,
           and
           the
           Government
           of
           the
           one
           was
           
           transcribed
           from
           the
           other
           ,
           as
           hath
           been
           already
           largely
           proved
           ?
        
         
           5.
           
           The
           acts
           attributed
           to
           Pastors
           in
           Scripture
           ,
           imply
           a
           power
           of
           Governing
           ,
           distinct
           from
           meer
           Teaching
           ;
           such
           are
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           used
           for
           a
           
             right
             to
             govern
             ,
             Matth.
          
           2.6
           .
           Revel
           .
           12.5
           .
           —
           19.15
           .
           which
           word
           is
           attributed
           to
           Pastors
           of
           Churches
           in
           reference
           to
           their
           flocks
           .
           Acts
           20.28
           .
           1
           Pet.
           5.2
           .
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           is
           applyed
           to
           Ministers
           ,
           when
           they
           are
           so
           frequently
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           notes
           
             praesidentiam
             eum
             potestate
          
           ;
           for
           Hesychius
           renders
           is
           by
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           and
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           at
           Athens
           had
           certainly
           a
           power
           of
           Government
           in
           them
           .
        
         
           6.
           
           The
           very
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           is
           attributed
           to
           those
           who
           have
           over-sight
           of
           Churches
           ,
           1
           Cor.
           12.8
           .
           by
           which
           it
           is
           certainly
           evident
           ,
           that
           a
           power
           more
           then
           doctrinal
           is
           understood
           ,
           as
           that
           it
           could
           not
           then
           be
           understood
           of
           a
           
             power
             meerly
             civil
          
           .
           And
           this
           I
           suppose
           may
           suffice
           to
           vindicate
           this
           argument
           from
           the
           titles
           of
           Church-officers
           in
           the
           
             New
             Testament
          
           ,
           that
           they
           are
           not
           
             insignificant
             things
          
           ,
           but
           the
           persons
           who
           enjoyed
           them
           had
           a
           right
           to
           govern
           the
           Society
           over
           which
           the
           Holy-Ghost
           hath
           made
           them
           Over-seers
           .
        
         
           
           3.
           
           I
           argue
           that
           
             Church
             power
          
           ariseth
           not
           meerly
           from
           consent
           ,
           because
           the
           Church
           may
           exercise
           her
           power
           on
           such
           who
           have
           not
           
             actually
             confederated
          
           with
           her
           ;
           which
           is
           in
           admitting
           members
           into
           the
           Church
           :
           For
           if
           the
           Church-officers
           have
           power
           to
           judge
           whether
           persons
           are
           fit
           to
           be
           admitted
           ,
           they
           have
           power
           to
           exclude
           from
           admission
           such
           whom
           they
           judge
           unfit
           ,
           and
           so
           their
           power
           is
           exercised
           on
           those
           who
           are
           not
           confederated
           .
           To
           this
           it
           may
           be
           answered
           ,
           
             That
             the
             consent
             to
             be
             judged
             ,
             gives
             the
             Church
             power
             over
             the
             person
             suing
             for
             admission
             .
          
           I
           grant
           it
           doth
           ,
           as
           to
           that
           particular
           person
           ,
           but
           the
           right
           in
           general
           of
           
             judging
             concerning
             admission
          
           ,
           doth
           argue
           an
           antecedent
           power
           to
           an
           
             actual
             confederation
          
           .
           For
           I
           will
           suppose
           that
           Christ
           should
           now
           appoint
           some
           Officers
           to
           found
           a
           Church
           ,
           and
           gather
           a
           Society
           of
           Christians
           together
           ,
           where
           there
           hath
           been
           none
           before
           :
           I
           now
           ask
           ,
           Whether
           these
           
             Officers
             have
             power
             to
             admit
             any
             into
             the
             Church
             or
             no
             ?
             This
             I
             suppose
             cannot
             be
             denyed
             ,
             for
             to
             what
             end
             else
             were
             they
             appointed
             ?
             If
             it
             be
             granted
             they
             have
             power
             to
             admit
             persons
             ,
             and
             thereby
             make
             a
             Church
             ,
             then
             they
             had
             power
             antecedently
             to
             
             any
             confederation
             ;
             for
             the
             confederation
             was
             subsequent
             to
             their
             admission
             ;
             and
             therefore
             they
             who
             had
             power
             to
             admit
             ,
             could
             not
             derive
             their
             power
             from
             confederation
             .
             This
             argument
             ,
             to
             me
             ,
             puts
             the
             case
             out
             of
             dispute
             ,
             that
             all
             Church-power
             cannot
             arise
             from
             meer
             confederation
             .
          
        
         
           And
           that
           which
           further
           evidenceth
           that
           the
           power
           of
           the
           Church
           doth
           not
           arise
           from
           meer
           consent
           ,
           is
           that
           Deed
           of
           Gift
           whereby
           our
           
             Blessed
             Saviour
          
           did
           confer
           the
           Power
           of
           the
           Keyes
           on
           the
           
             Apostle
             Peter
          
           ,
           as
           the
           representative
           in
           that
           action
           of
           the
           whole
           Colledge
           of
           the
           Apostles
           and
           Governours
           of
           the
           Church
           ,
           of
           which
           power
           all
           the
           Apostles
           were
           actually
           
             infeoffed
             ,
             John
          
           20.23
           .
           By
           which
           Power
           of
           the
           Keyes
           is
           certainly
           meant
           some
           administration
           in
           the
           Church
           ,
           which
           doth
           respect
           it
           as
           a
           visible
           society
           ,
           in
           which
           sense
           the
           Church
           is
           so
           frequently
           called
           ,
           as
           in
           that
           place
           ,
           
             the
             Kingdom
             of
             Heaven
          
           ;
           
           and
           in
           all
           probability
           the
           administration
           intended
           here
           by
           the
           Power
           of
           the
           Keyes
           ,
           is
           that
           we
           are
           now
           discoursing
           of
           ,
           viz.
           the
           Power
           of
           Admission
           into
           the
           Church
           of
           Christ
           in
           order
           to
           the
           pardon
           of
           the
           sins
           of
           all
           
             penitent
             believers
          
           ,
           and
           the
           
             shutting
             out
          
           of
           such
           who
           were
           manifestly
           unworthy
           of
           so
           holy
           a
           communion
           .
           So
           that
           the
           Power
           of
           the
           Keyes
           doth
           not
           primarily
           respect
           exclusion
           out
           of
           the
           Church
           ,
           and
           receiving
           into
           it
           again
           upon
           absolution
           ,
           but
           it
           chiefly
           respects
           the
           Power
           of
           Admission
           into
           the
           Church
           ,
           though
           by
           way
           of
           connotation
           and
           Analogy
           of
           reason
           it
           will
           carry
           the
           other
           along
           with
           it
           .
           For
           if
           the
           Apostles
           as
           Governours
           of
           the
           Church
           were
           invested
           with
           a
           power
           of
           judging
           of
           mens
           fitness
           for
           admission
           into
           the
           Church
           as
           members
           of
           it
           ,
           it
           stands
           to
           the
           
             highest
             reason
          
           that
           they
           should
           have
           thereby
           likewise
           a
           power
           conveyed
           to
           them
           ,
           of
           excluding
           such
           as
           are
           unworthy
           after
           their
           admission
           ,
           to
           maintain
           communion
           with
           the
           Church
           .
           So
           that
           this
           interpretation
           of
           the
           power
           of
           the
           Keyes
           ,
           is
           far
           from
           invalidating
           the
           power
           of
           the
           Church
           ,
           as
           to
           its
           
             censuring
             offendors
          
           ;
           all
           that
           it
           pretends
           to
           ,
           is
           only
           giving
           a
           more
           natural
           and
           genuine
           sense
           of
           the
           power
           of
           the
           Keyes
           ,
           which
           will
           appear
           so
           to
           be
           ,
           if
           we
           consider
           these
           things
           .
           1.
           
           That
           this
           power
           was
           given
           to
           Saint
           Peter
           before
           any
           
             Christian
             Church
          
           was
           actually
           formed
           ,
           which
           (
           as
           I
           have
           elsewhere
           made
           manifest
           )
           was
           not
           done
           till
           after
           
             Christs
             resurrection
          
           ;
           
           when
           Christ
           had
           given
           the
           Apostles
           their
           
           commission
           
             to
             go
             preach
             and
             baptize
          
           ,
           &c.
           
           Matth.
           28.19
           .
           Is
           it
           not
           therefore
           far
           more
           rational
           that
           the
           power
           of
           the
           Keyes
           here
           given
           ,
           should
           respect
           the
           founding
           of
           a
           Church
           and
           admission
           into
           it
           ,
           then
           ejection
           out
           of
           it
           (
           before
           it
           was
           in
           being
           )
           and
           receiving
           into
           it
           again
           ?
           And
           this
           we
           find
           likewise
           remarkably
           fulfilled
           in
           the
           person
           of
           the
           
             Apostle
             Peter
          
           ,
           who
           opened
           the
           door
           of
           admission
           into
           the
           
             Christian
             Church
          
           ,
           both
           to
           Jews
           and
           Gentiles
           .
           So
           the
           Jews
           by
           his
           Sermon
           at
           Pentecost
           ,
           
           when
           about
           3000.
           souls
           were
           brought
           into
           the
           
             Church
             of
             Christ.
          
           So
           the
           Gentiles
           ,
           as
           is
           most
           evident
           in
           the
           story
           of
           
             Cornelius
             ,
             Acts
          
           10.28
           .
           who
           was
           the
           
             first
             fruits
          
           of
           the
           Gentiles
           .
           So
           that
           if
           we
           should
           yield
           so
           far
           to
           the
           great
           inhancers
           of
           Saint
           
             Peters
             power
          
           ,
           that
           something
           was
           intended
           peculiar
           to
           his
           person
           in
           the
           Keyes
           given
           him
           by
           our
           Saviour
           ,
           we
           hereby
           see
           how
           rationally
           it
           may
           be
           understood
           without
           the
           least
           advantage
           to
           the
           extravagant
           pretensions
           of
           Saint
           Peters
           pretended
           successors
           .
           2.
           
           The
           pardon
           of
           sin
           in
           Scripture
           is
           most
           annexed
           to
           Baptism
           and
           Admission
           into
           the
           Church
           ,
           and
           thence
           it
           seems
           evident
           that
           the
           loosing
           of
           sin
           should
           be
           by
           admitting
           into
           the
           Church
           by
           Baptism
           ,
           
           in
           the
           same
           sense
           by
           which
           Baptism
           is
           said
           
             to
             save
             us
          
           ,
           and
           it
           is
           called
           the
           
             washing
             of
             regeneration
          
           ,
           respecting
           the
           spiritual
           advantages
           which
           come
           by
           admission
           into
           the
           
             Church
             of
             Christ
          
           ;
           and
           so
           they
           are
           said
           to
           have
           their
           
             sins
             bound
          
           upon
           them
           ,
           who
           continue
           refractory
           in
           their
           sins
           ,
           
           as
           
             Simon
             Magus
          
           is
           said
           
             to
             be
             in
             the
             bonds
             of
             iniquity
             .
          
           3.
           
           The
           Metaphor
           of
           the
           Keyes
           referrs
           most
           to
           admission
           into
           the
           house
           ,
           and
           excluding
           out
           of
           it
           ,
           rather
           then
           ejecting
           any
           out
           of
           it
           ,
           and
           re-admitting
           them
           .
           Thus
           when
           Eliakim
           is
           said
           to
           have
           
             the
             Keyes
             of
             the
             house
             of
             David
             ,
          
           it
           was
           in
           regard
           of
           his
           power
           to
           open
           and
           shut
           upon
           whom
           he
           pleased
           .
           
           And
           thus
           Cyprian
           ,
           as
           our
           learned
           Mr.
           Thorndike
           observes
           ,
           understands
           the
           
             power
             of
             binding
             and
             loosing
          
           in
           this
           sense
           ,
           in
           his
           Epistle
           to
           John
           ,
           where
           speaking
           of
           the
           remission
           of
           sins
           in
           Baptism
           ,
           he
           brings
           these
           very
           words
           of
           our
           Saviour
           to
           Peter
           as
           the
           evidence
           of
           it
           ;
           
             That
             what
             he
             should
             loose
             on
             earth
             should
             be
             loosed
             in
             heaven
          
           ;
           and
           concludes
           with
           this
           sentence
           .
           
             Vnde
             intelligimus
             non
             nisi
             in
             Ecclesiâ
             praepositis
             &
             in
             Evangelicâ
             lege
             ac
             Dominicâ
             ordinati●ne
             fundatis
             licere
             baptizare
             ,
             &
             remissam
             peccatorum
             dare
             ;
             foris
             autem
             nec
             ligari
             
             aliquid
             posse
             nec
             solvi
             ,
             ubi
             non
             sit
             qui
             ligare
             possit
             aut
             solvere
             .
          
           That
           which
           I
           now
           inferr
           from
           this
           discourse
           is
           ,
           that
           the
           power
           of
           the
           Church
           doth
           not
           arise
           from
           meer
           consent
           and
           confederation
           ,
           both
           because
           this
           power
           doth
           respect
           those
           who
           have
           not
           actually
           consented
           to
           it
           ,
           and
           because
           it
           is
           settled
           upon
           the
           Governours
           of
           the
           Church
           by
           
             divine
             institution
          
           .
           Thus
           it
           appears
           that
           the
           right
           of
           
             inflicting
             censures
          
           doth
           not
           result
           meerly
           
             ex
             confederatâ
             disciplinâ
          
           ,
           which
           was
           the
           thing
           to
           be
           proved
           .
        
         
           The
           like
           evidence
           may
           be
           given
           ,
           
           for
           
             the
             duty
             of
             submitting
             to
             penalties
             or
             Church-censures
             in
             the
             members
             of
             the
             Church
          
           :
           
           which
           that
           it
           ariseth
           not
           from
           meer
           consent
           of
           parties
           ,
           will
           appear
           on
           these
           accounts
           .
        
         
           1.
           
           Every
           person
           who
           enters
           this
           Society
           ,
           is
           
             bound
             to
             consent
          
           ,
           before
           he
           doth
           it
           ,
           because
           of
           the
           obligation
           lying
           upon
           conscience
           to
           an
           open
           profession
           of
           Christianity
           ,
           presently
           upon
           conviction
           of
           the
           understanding
           of
           the
           truth
           and
           certainty
           of
           
             Christian
             Religion
          
           .
           For
           when
           once
           the
           mind
           of
           any
           rational
           man
           is
           so
           far
           wrought
           upon
           by
           the
           influence
           of
           the
           
             Divine
             Spirit
          
           ,
           as
           to
           discover
           the
           most
           rational
           and
           
             undoubted
             evidences
          
           which
           there
           are
           of
           the
           truth
           of
           Christianity
           ,
           he
           is
           presently
           obliged
           to
           
             profess
             Christ
             openly
          
           ,
           to
           worship
           him
           solemnly
           ,
           to
           assemble
           with
           others
           for
           instruction
           and
           participation
           of
           Gospel-Ordinances
           ;
           and
           thence
           it
           follows
           that
           there
           is
           an
           
             antecedent
             obligation
          
           upon
           conscience
           to
           associate
           with
           others
           ,
           and
           consequently
           to
           consent
           to
           be
           governed
           by
           the
           rulers
           of
           the
           Society
           which
           he
           enters
           into
           .
           So
           that
           this
           submission
           to
           the
           power
           of
           Church-officers
           in
           the
           exercise
           of
           Discipline
           upon
           offendors
           ,
           is
           implyed
           in
           the
           very
           conditions
           of
           Christianity
           ,
           and
           the
           
             solemn
             professing
          
           and
           undertaking
           of
           it
           .
           2.
           
           It
           were
           impossible
           any
           Society
           should
           be
           upheld
           ,
           if
           it
           be
           not
           laid
           by
           the
           founder
           of
           the
           Society
           as
           the
           necessary
           duty
           of
           all
           members
           to
           undergo
           the
           penalties
           which
           shall
           be
           inflicted
           by
           those
           who
           have
           the
           care
           of
           governing
           that
           Society
           ,
           so
           they
           be
           not
           contrary
           to
           the
           
             Laws
             ,
             nature
          
           ,
           and
           constitution
           of
           it
           .
           Else
           there
           would
           be
           no
           provision
           made
           for
           
             preventing
             divisions
          
           and
           confusions
           which
           will
           happen
           upon
           any
           breach
           made
           upon
           the
           Laws
           of
           the
           Society
           .
           Now
           this
           obligation
           to
           submission
           to
           censures
           ,
           doth
           speak
           something
           antecedently
           to
           the
           
           confederation
           ,
           although
           the
           expression
           of
           it
           lies
           in
           the
           confederation
           its
           self
           .
           By
           this
           I
           hope
           we
           have
           made
           it
           evident
           that
           it
           is
           nothing
           else
           but
           a
           mistake
           in
           those
           otherwise
           learned
           persons
           ,
           who
           make
           the
           power
           of
           censures
           in
           the
           Christian-Church
           to
           be
           nothing
           else
           but
           a
           
             lex
             cenfederatae
             disciplinae
          
           ,
           whereas
           this
           power
           hath
           been
           made
           appear
           to
           be
           derived
           from
           a
           
             higher
             original
          
           then
           the
           meer
           
             arbitrary
             consent
          
           of
           the
           several
           members
           of
           the
           
             Church
             associating
          
           together
           :
           And
           how
           far
           the
           examples
           of
           the
           Synagogues
           under
           the
           Law
           ,
           are
           from
           reaching
           that
           of
           
             Christian
             Churches
          
           in
           reference
           to
           this
           ,
           because
           in
           these
           the
           power
           is
           conveyed
           by
           the
           founder
           of
           the
           Society
           ,
           and
           not
           left
           to
           any
           
             arbitrary
             Constitutions
          
           ,
           as
           it
           was
           among
           the
           Jews
           in
           their
           Synagogues
           .
           It
           cannot
           be
           denyed
           but
           consent
           is
           supposed
           ,
           and
           
             confederation
             necessary
          
           ,
           in
           order
           to
           
             Church
             power
          
           ,
           but
           that
           is
           rather
           in
           regard
           of
           the
           exercise
           ,
           then
           the
           original
           of
           it
           ;
           for
           although
           I
           affirm
           the
           original
           of
           this
           power
           to
           be
           of
           
             Divine
             institution
          
           ,
           yet
           in
           order
           to
           the
           exercise
           of
           it
           in
           reference
           to
           
             particular
             persons
          
           (
           who
           are
           not
           mentioned
           in
           the
           charter
           of
           the
           power
           its
           self
           )
           it
           is
           necessary
           that
           the
           persons
           on
           whom
           it
           is
           exerted
           ,
           should
           declare
           their
           consent
           and
           submission
           either
           by
           words
           or
           actions
           ,
           to
           the
           rules
           and
           orders
           of
           this
           Society
           .
        
         
           
           Having
           now
           proved
           that
           the
           power
           of
           the
           Church
           doth
           not
           arise
           from
           meer
           consent
           of
           parties
           ,
           the
           next
           grand
           inquiry
           is
           concerning
           the
           extent
           of
           this
           power
           ,
           Whether
           it
           doth
           reach
           so
           far
           as
           to
           excommunication
           ?
           For
           some
           men
           who
           will
           not
           seem
           wholly
           to
           deny
           all
           power
           in
           the
           Church
           over
           offendors
           ,
           nor
           that
           the
           Church
           doth
           subsist
           by
           
             divine
             institution
          
           ,
           yet
           do
           wholly
           deny
           any
           such
           power
           as
           that
           of
           excommunication
           ,
           and
           seem
           rather
           to
           say
           that
           
             Church
             officers
          
           may
           far
           more
           congruously
           to
           their
           
             office
             inflict
          
           any
           other
           mulct
           upon
           offendors
           ,
           then
           exclude
           them
           from
           participation
           of
           Communion
           with
           others
           in
           the
           Ordinances
           and
           Sacraments
           of
           the
           Gospel
           :
           In
           order
           therefore
           to
           the
           clearing
           of
           this
           ,
           I
           come
           to
           the
           third
           Proposition
           .
        
         
           
             That
             the
             power
             which
             Christ
             hath
             given
             to
             the
             officers
             of
             his
             Church
             ,
             doth
             extend
             to
             the
             exclusion
             of
             contumacious
             offendors
             from
             the
             priviledges
             which
             this
             Society
             enjoyes
             .
          
           In
           these
           terms
           I
           rather
           choose
           to
           fix
           it
           ,
           then
           in
           those
           
             crude
             expressions
          
           ,
           
           wherein
           Erastus
           and
           some
           of
           his
           followers
           would
           state
           the
           question
           ,
           and
           some
           of
           their
           
             imprudent
             adversaries
          
           have
           accepted
           it
           ,
           viz.
           Whether
           Church-officers
           have
           power
           to
           exclude
           any
           from
           the
           
             Eucharist
             ,
             Ob
             moralem
             impuritatem
          
           ?
           And
           the
           reasons
           why
           I
           wave
           those
           terms
           ,
           are
           ,
        
         
           1.
           
           I
           must
           confess
           my self
           yet
           unsatisfied
           as
           to
           any
           
             convincing
             argument
          
           ,
           whereby
           it
           can
           be
           proved
           that
           any
           were
           denyed
           
           admission
           to
           the
           
             Lords
             Supper
          
           ,
           who
           were
           admitted
           to
           all
           other
           parts
           of
           Church-society
           ,
           and
           owned
           as
           members
           in
           them
           .
           I
           cannot
           yet
           see
           any
           particular
           reason
           drawn
           from
           the
           nature
           of
           the
           
             Lords
             Supper
          
           above
           all
           other
           parts
           of
           
             divine
             worship
          
           ,
           which
           should
           confine
           the
           censures
           of
           the
           Church
           meerly
           to
           that
           ordinance
           ;
           and
           so
           to
           make
           the
           Eucharist
           bear
           the
           same
           office
           in
           the
           body
           of
           the
           Church
           ,
           which
           our
           
             new
             Anatomists
          
           tell
           us
           the
           parenchyme
           of
           the
           liver
           doth
           in
           the
           
             natural
             body
             ,
             viz.
          
           to
           be
           
             colum
             sanguinis
          
           ,
           to
           serve
           as
           a
           kind
           of
           strainer
           to
           separate
           the
           more
           gross
           and
           faeculent
           parts
           of
           the
           blood
           from
           the
           more
           pure
           and
           spirituous
           ;
           so
           the
           
             Lords
             Supper
          
           to
           strain
           out
           the
           more
           impure
           members
           of
           the
           Church
           from
           the
           more
           Holy
           and
           Spiritual
           .
           My
           judgement
           then
           is
           ,
           that
           excommunication
           relates
           immediately
           to
           the
           cutting
           a
           person
           off
           from
           communion
           with
           the
           
             Churches
             visible
             society
          
           ,
           constituted
           upon
           the
           ends
           it
           is
           ;
           but
           because
           communion
           is
           not
           
             visibly
             discerned
          
           but
           in
           administration
           and
           participation
           of
           
             Gospel
             ordinances
          
           ,
           therefore
           exclusion
           doth
           chiefly
           refer
           to
           these
           ,
           and
           because
           the
           
             Lords
             Supper
          
           is
           one
           of
           the
           
             highest
             priviledges
          
           which
           the
           Church
           enjoyes
           ,
           therefore
           it
           stands
           to
           reason
           that
           censures
           should
           begin
           there
           .
           And
           in
           that
           sense
           suspension
           from
           the
           
             Lords
             Supper
          
           of
           persons
           
             apparently
             unworthy
          
           ,
           may
           be
           embraced
           as
           a
           
             prudent
             ,
             lawful
          
           and
           
             convenient
             abatement
          
           of
           the
           
             greater
             penalty
          
           of
           excommunication
           ,
           and
           so
           to
           stand
           on
           the
           same
           general
           grounds
           that
           the
           other
           doth
           ;
           for
           
             qui
             potest
             majus
             ,
             potest
             etiam
             minus
             ,
          
           which
           will
           hold
           as
           well
           in
           moral
           as
           natural
           power
           ,
           if
           there
           be
           no
           prohibition
           to
           the
           contrary
           ,
           nor
           
             peculiar
             reason
          
           as
           to
           the
           one
           more
           then
           to
           the
           other
           .
        
         
           2.
           
           I
           dislike
           the
           terms
           
             ob
             moralem
             impuritatem
          
           ,
           on
           this
           
           account
           ,
           because
           I
           suppose
           they
           were
           taken
           up
           by
           Erastus
           ▪
           and
           from
           him
           by
           others
           as
           the
           controversie
           was
           managed
           
           concerning
           excommunication
           among
           the
           
             Jews
             ,
             viz.
          
           whether
           it
           were
           meerly
           because
           of
           ceremonial
           ,
           or
           else
           likewise
           because
           of
           
             moral
             impurity
          
           .
           As
           to
           which
           I
           must
           ingenuously
           acknowledge
           Erastus
           hath
           very
           much
           the
           advantage
           of
           his
           adversaries
           ,
           clearly
           proving
           that
           no
           persons
           under
           the
           Law
           were
           excluded
           the
           Temple-worship
           because
           of
           
             moral
             impurity
          
           .
           But
           then
           withall
           I
           think
           he
           hath
           gained
           little
           advantage
           to
           his
           cause
           by
           the
           great
           and
           successful
           pains
           he
           hath
           taken
           in
           the
           proving
           of
           that
           ;
           my
           reason
           is
           ,
           because
           the
           Temple-worship
           or
           the
           sacrifices
           under
           the
           Law
           were
           in
           some
           sense
           propitiatory
           ,
           as
           they
           were
           the
           adumbrations
           of
           that
           grand
           sacrifice
           which
           was
           to
           be
           offered
           up
           for
           the
           appeasing
           of
           
             Gods
             wrath
             ,
             viz.
             the
             blood
             of
             Christ
          
           ;
           therefore
           to
           have
           excluded
           any
           from
           participation
           of
           them
           ,
           had
           been
           to
           exclude
           them
           from
           the
           
             visible
             way
          
           of
           obtaining
           pardon
           of
           sin
           (
           which
           was
           not
           to
           be
           had
           
             without
             shedding
             of
             blood
          
           ,
           as
           the
           Apostle
           tells
           us
           )
           and
           from
           testifying
           their
           
             faith
             towards
             God
          
           ,
           
           and
           
             repentance
             from
             dead
             works
          
           .
           But
           now
           under
           the
           Gospel
           those
           ordinances
           ,
           which
           suppose
           admission
           into
           the
           Church
           by
           baptism
           ,
           do
           thereby
           suppose
           an
           
             alsufficient
             sacrifice
          
           offered
           for
           the
           expiation
           of
           sin
           ,
           and
           consequently
           the
           
             subsequent
             priviledges
          
           do
           not
           immediately
           relate
           to
           the
           obtaining
           of
           that
           ,
           but
           a
           
             grateful
             comemmoration
          
           of
           the
           
             death
             of
             Christ
          
           ,
           and
           a
           celebration
           of
           the
           
             infinite
             mercy
          
           and
           goodness
           of
           God
           in
           the
           way
           of
           redemption
           found
           out
           by
           the
           death
           of
           his
           Son.
           And
           therefore
           it
           stands
           to
           great
           reason
           that
           such
           persons
           ,
           who
           by
           their
           profane
           and
           
             unworthy
             lives
          
           dishonour
           so
           holy
           a
           profession
           ,
           should
           not
           be
           owned
           to
           be
           as
           good
           and
           
             sound
             members
          
           of
           the
           society
           founded
           on
           so
           sacred
           a
           foundation
           ,
           as
           the
           most
           Christian
           and
           religious
           persons
           .
           To
           this
           ,
           I
           know
           nothing
           can
           be
           objected
           ,
           but
           that
           first
           ,
           the
           
             passeover
             was
             commemorative
             among
             the
             Jews
          
           ;
           and
           
             secondly
             ,
             That
             the
             priviledges
             of
             that
             people
             were
             then
             very
             great
             above
             other
             people
             ,
             and
             therefore
             if
             God
             had
             intended
             any
             such
             thing
             as
             excommunication
             among
             his
             people
             ,
             it
             would
             have
             been
             in
             use
             then
             .
          
           To
           these
           I
           answer
           .
        
         
           1.
           
           I
           grant
           the
           passeover
           was
           commemorative
           as
           to
           the
           occasion
           of
           its
           institution
           ;
           but
           then
           it
           was
           withall
           typical
           and
           annunciative
           of
           that
           
             Lamb
             of
             God
             who
             was
             to
             take
             away
             the
             
             sins
             of
             the
             world
             ,
          
           and
           therefore
           no
           person
           who
           desired
           expiation
           of
           sins
           ,
           was
           to
           be
           debard
           from
           it
           ;
           but
           the
           
             Lords
             Supper
          
           under
           the
           Gospel
           hath
           nothing
           in
           it
           propitiatory
           ,
           but
           is
           intended
           as
           a
           Feast
           upon
           a
           sacrifice
           and
           a
           
             Federal
             rite
          
           ,
           as
           hath
           been
           fully
           cleared
           by
           a
           very
           
             learned
             person
          
           in
           his
           discourse
           about
           
             the
             true
             notion
             of
             the
             Lords
             Supper
             .
          
        
         
           2.
           
           I
           grant
           the
           Jews
           had
           very
           many
           priviledges
           above
           other
           Nations
           :
           Nay
           so
           far
           ,
           that
           the
           whole
           body
           of
           the
           people
           were
           looked
           upon
           as
           
             Gods
             chosen
          
           ,
           and
           peculiar
           and
           
             holy
             people
          
           ;
           and
           from
           thence
           I
           justly
           infer
           that
           whatever
           exclusion
           was
           among
           the
           people
           of
           the
           Jews
           from
           their
           society
           ,
           will
           far
           better
           hold
           as
           an
           argument
           for
           excommunication
           under
           the
           
             Christian
             Church
          
           ,
           then
           if
           it
           had
           been
           a
           meer
           debarring
           from
           their
           
             Levitical
             Worship
          
           .
           And
           that
           I
           should
           far
           sooner
           insist
           upon
           ,
           from
           the
           reason
           assigned
           ,
           as
           the
           ground
           of
           excommunication
           ,
           then
           the
           other
           infirm
           and
           
             profligated
             argument
          
           ;
           and
           so
           the
           exclusion
           out
           of
           the
           Camp
           of
           Israel
           and
           the
           Cerith
           among
           the
           Jews
           (
           whatever
           we
           understand
           by
           it
           )
           may
           
             à
             pari
          
           hold
           to
           a
           ground
           of
           exclusion
           from
           the
           
             Christian
             Society
          
           :
           In
           imitation
           of
           which
           ,
           I
           rather
           suppose
           that
           exclusion
           out
           of
           the
           Synagogues
           was
           after
           taken
           up
           ,
           rather
           then
           as
           a
           meer
           Out-lawry
           ,
           when
           they
           were
           deprived
           of
           Civill
           power
           .
        
         
           The
           question
           then
           being
           thus
           clearly
           stated
           ,
           it
           amounts
           to
           this
           ,
           
             Whether
             under
             the
             Gospel
          
           ,
           
           
             there
             be
             any
             power
             in
             the
             Officers
             of
             the
             Church
             by
             vertue
             of
             divine
             institution
             to
             exclude
             any
             offenders
             out
             of
             the
             Christian
             society
             ,
             for
             transgressing
             the
             Laws
             of
             it
          
           ?
           And
           according
           to
           our
           former
           propositions
           ,
           I
           suppose
           it
           will
           be
           sufficient
           to
           prove
           that
           power
           to
           be
           of
           
             divine
             institution
          
           ,
           if
           I
           prove
           it
           to
           be
           fundamentally
           and
           
             intrinsecally
             resident
          
           in
           the
           society
           its
           self
           .
           For
           what
           ever
           doth
           immediately
           result
           from
           the
           society
           it self
           ,
           must
           have
           the
           same
           original
           which
           the
           subject
           hath
           ,
           because
           this
           hath
           the
           nature
           of
           an
           
             inseparable
             property
             resulting
          
           from
           its
           constitution
           .
           For
           the
           clearing
           of
           which
           ,
           I
           shall
           lay
           down
           my
           thoughts
           of
           it
           as
           clearly
           and
           methodically
           as
           I
           can
           ;
           and
           that
           in
           these
           following
           hypotheses
           .
        
         
           1.
           
           
             Where
             there
             is
             a
             power
             of
             declaring
             any
             person
             to
             be
             no
             true
             member
             of
             the
             society
             he
             is
             in
             ,
             there
             is
             a
             formal
             power
             
             of
             excommunication
          
           :
           for
           this
           is
           all
           which
           I
           intend
           by
           it
           ,
           viz.
           an
           
             authoritative
             pronouncing
          
           virtute
           officii
           ,
           
             any
             convict
             offender
             to
             have
             forfeited
             his
             interest
             in
             the
             Church
             as
             a
             Christian
             society
             :
             and
             to
             lose
             all
             the
             priviledges
             of
             i●
             :
          
           So
           that
           if
           this
           power
           be
           lodged
           in
           any
           
             Church
             officer
          
           ,
           then
           he
           hath
           power
           formally
           to
           excommunicate
           .
        
         
           2.
           
           
             Where
             the
             enjoyment
             of
             the
             priviledges
             of
             a
             society
             is
             not
             absolute
             and
             necessary
             ,
             but
             depends
             upon
             conditions
             to
             be
             performed
             by
             every
             member
             ,
             of
             which
             the
             society
             is
             judge
             ,
             there
             is
             a
             power
             in
             the
             rulers
             of
             that
             society
             to
             debarr
             any
             person
             from
             such
             priviledges
             ,
             upon
             non-performance
             of
             the
             conditions
             .
          
           As
           supposing
           the
           
             jus
             civitatis
          
           to
           depend
           upon
           defending
           the
           rights
           of
           the
           City
           ;
           upon
           a
           failing
           in
           referente
           to
           this
           in
           any
           person
           admitted
           to
           Citizen-ship
           ,
           the
           Rulers
           of
           the
           City
           have
           the
           same
           power
           to
           take
           that
           right
           away
           ,
           which
           they
           had
           at
           first
           to
           give
           it
           ;
           because
           that
           right
           was
           never
           absolutely
           given
           ,
           but
           upon
           supposition
           that
           the
           person
           did
           not
           overthrow
           the
           ends
           for
           which
           it
           was
           bestowed
           upon
           him
           .
        
         
           3.
           
           
             The
             Church
             is
             such
             a
             society
             in
             which
             communion
             is
             not
             absolute
             and
             necessary
             ,
             but
             it
             doth
             depend
             on
             the
             performance
             of
             some
             conditions
             ,
             of
             which
             the
             Governours
             of
             it
             are
             the
             competent
             Judges
             :
          
           And
           that
           appears
           ,
        
         
           1.
           
           Because
           the
           admission
           into
           the
           
             Church
             ,
             depends
          
           upon
           conditions
           to
           be
           judged
           by
           Pastors
           ,
           as
           in
           case
           of
           
             adult
             persons
          
           requiring
           Baptism
           ,
           and
           the
           Children
           of
           Infidels
           being
           baptized
           :
           in
           both
           which
           cases
           it
           is
           evident
           that
           conditions
           are
           prerequisite
           ,
           of
           which
           the
           Pastors
           are
           Judges
           .
        
         
           2.
           
           Because
           the
           priviledges
           of
           this
           Society
           do
           require
           a
           separation
           from
           other
           Societies
           in
           the
           world
           ,
           and
           calls
           for
           greater
           holiness
           and
           purity
           of
           life
           ;
           and
           those
           very
           priviledges
           are
           pledges
           of
           greater
           benefits
           which
           belong
           only
           to
           persons
           qualified
           with
           suitable
           conditions
           ;
           it
           would
           therefore
           be
           a
           very
           great
           dishonour
           to
           this
           Society
           ,
           if
           it
           lay
           as
           common
           and
           open
           as
           other
           Societies
           in
           the
           world
           do
           ,
           and
           no
           more
           qualifications
           required
           from
           the
           members
           of
           it
           .
        
         
           3.
           
           We
           have
           instances
           in
           the
           sacred
           Records
           of
           
             Apostolical
             times
          
           ,
           of
           such
           scandals
           which
           have
           been
           the
           ground
           of
           the
           exclusion
           of
           the
           persons
           guilty
           of
           them
           from
           the
           priviledges
           of
           the
           
             Christian
             Society
          
           .
           And
           here
           I
           suppose
           we
           may
           (
           notwithstanding
           
           all
           the
           little
           evasions
           which
           have
           been
           found
           out
           )
           fix
           on
           the
           
             incestuous
             person
          
           in
           the
           Church
           of
           Corinth
           .
           As
           to
           which
           I
           lay
           not
           the
           force
           of
           the
           argument
           upon
           the
           manner
           of
           execution
           of
           the
           censure
           then
           ,
           viz.
           by
           delegation
           from
           an
           Apostle
           ,
           or
           the
           
             Apostolical
             rod
          
           ,
           or
           
             delivering
             to
             Satan
          
           ;
           for
           I
           freely
           grant
           that
           these
           did
           then
           import
           an
           
             extraordinary
             power
          
           in
           the
           Apostles
           over
           offenders
           ;
           but
           I
           say
           the
           ground
           and
           reason
           of
           the
           exercise
           of
           that
           power
           in
           such
           an
           
             extraordinary
             manner
          
           at
           that
           time
           ,
           doth
           still
           continue
           ,
           although
           not
           in
           that
           
             visible
             extraordinary
             effect
          
           which
           it
           then
           had
           .
           And
           whatever
           practice
           is
           founded
           upon
           
             grounds
             perpetual
          
           and
           common
           ,
           that
           practice
           must
           continue
           as
           long
           as
           the
           grounds
           of
           it
           do
           ,
           and
           the
           
             Churches
             capacity
          
           will
           admit
           ;
           (
           which
           hypothesis
           is
           the
           only
           
             rational
             foundation
          
           on
           which
           
             Episcopal
             Government
          
           in
           the
           Church
           doth
           stand
           firm
           and
           unshaken
           ,
           and
           which
           in
           the
           former
           discourse
           I
           am
           far
           from
           undermining
           of
           ,
           as
           any
           intelligent
           Reader
           may
           perceive
           )
           now
           I
           say
           that
           it
           is
           evident
           that
           the
           reasons
           of
           the
           
             Apostles
             censure
          
           of
           that
           person
           ,
           are
           not
           fetched
           from
           the
           want
           of
           Christian
           Magistrates
           ,
           but
           from
           such
           things
           which
           will
           hold
           as
           long
           as
           any
           
             Christian
             Church
          
           :
           which
           are
           the
           dishonour
           of
           
             the
             Society
          
           .
           1
           Corinth
           .
           5
           ,
           1.
           
             the
             spreading
             of
             such
             corruptions
             further
             ,
          
           if
           they
           pass
           uncensured
           .
           1
           Corinth
           .
           5.6
           .
           
             and
             amendment
             of
             the
             person
          
           ,
           1
           Cor.
           5.5
           .
           Upon
           these
           pillars
           the
           power
           of
           censures
           rests
           it self
           in
           the
           
             Church
             of
             God
          
           ,
           which
           are
           the
           main
           grounds
           of
           penalties
           in
           all
           
             Societies
             whatsoever
          
           ,
           viz.
           
             the
             preservation
             of
             the
             honour
             of
             them
             ,
             and
             preventing
             of
             further
             mischief
             ,
             and
             doing
             good
             to
             the
             offending
             party
             .
          
           And
           that
           which
           seems
           to
           add
           a
           great
           deal
           of
           weight
           to
           this
           instance
           ,
           is
           ,
           that
           the
           Apostle
           checks
           the
           Corinthians
           that
           before
           the
           exercise
           of
           the
           
             Apostolical
             rod
          
           ,
           they
           were
           not
           of
           themselves
           sensible
           of
           so
           great
           a
           dishonour
           to
           the
           Church
           as
           that
           was
           ,
           and
           had
           not
           used
           some
           means
           for
           the
           removing
           such
           a
           person
           from
           their
           
             Society
             .
             And
             ye
             are
             puffed
             up
             ,
             and
             have
             not
             rather
             mourned
             that
             he
             that
             hath
             done
             this
             deed
             may
             be
             taken
             away
             from
             among
             you
             ,
          
           1
           Corinth
           .
           5.2
           .
           Therein
           implying
           ,
           that
           whether
           there
           had
           been
           such
           a
           thing
           in
           the
           Church
           ,
           or
           no
           ,
           as
           the
           
             Apostolical
             rod
          
           ,
           it
           had
           been
           the
           duty
           of
           a
           
             Christian
             Society
          
           to
           have
           done
           their
           endeavour
           in
           order
           to
           the
           removing
           
           such
           a
           person
           from
           their
           number
           .
           But
           further
           ,
           I
           cannot
           understand
           ,
           how
           it
           should
           be
           a
           duty
           in
           
             Christians
             to
             withdraw
             from
             every
             brother
             who
             walketh
             disorderly
             ,
          
           
           and
           Church-officers
           not
           to
           have
           power
           to
           pronounce
           such
           a
           person
           to
           be
           
             withdrawn
             from
          
           ,
           which
           amounts
           to
           excommunication
           .
           It
           is
           not
           to
           me
           at
           all
           material
           ,
           whether
           they
           did
           immediately
           relate
           to
           Civil
           or
           
             Sacred
             converse
          
           ,
           (
           concerning
           which
           there
           is
           so
           much
           dispute
           )
           for
           in
           which
           soever
           we
           place
           it
           ,
           if
           Church-officers
           have
           a
           power
           to
           pronounce
           such
           a
           person
           to
           be
           withdrawn
           from
           ,
           they
           have
           a
           power
           of
           excommunication
           ;
           so
           we
           consider
           this
           penalty
           as
           inflicted
           on
           the
           person
           in
           his
           relation
           to
           the
           Society
           as
           a
           Christian
           ;
           and
           withall
           ,
           how
           nearly
           conjoyned
           their
           civil
           and
           
             spiritual
             eating
          
           were
           together
           ,
           1
           Corinth
           ,
           11.20
           ,
           21.
           and
           how
           strongly
           the
           argument
           will
           hold
           from
           Civil
           to
           Sacred
           ,
           viz.
           
             à
             remotione
             unius
             ad
             remotionem
             alterius
             ,
          
           not
           from
           any
           fancyed
           
             pollution
             in
             Sacris
          
           from
           the
           company
           of
           wicked
           men
           ,
           but
           from
           the
           dishonour
           reflecting
           on
           the
           Society
           from
           such
           unworthy
           persons
           partaking
           of
           the
           highest
           priviledges
           of
           it
           .
           Thus
           from
           these
           three
           Hypotheses
           this
           Corollary
           follows
           ,
           that
           where
           any
           persons
           in
           a
           Church
           do
           by
           their
           open
           and
           
             contumacious
             offences
          
           ,
           declare
           to
           the
           world
           that
           they
           are
           far
           from
           being
           the
           persons
           they
           were
           supposed
           to
           be
           in
           their
           admission
           into
           the
           Church
           ,
           there
           is
           a
           
             power
             resident
          
           in
           the
           Pastors
           of
           the
           Church
           to
           debar
           such
           persons
           from
           the
           priviledges
           of
           it
           ,
           and
           consequently
           from
           Communion
           in
           the
           
             Lords
             Supper
          
           .
           1.
           
           Because
           this
           expresseth
           the
           
             nearest
             union
          
           and
           
             closest
             confederation
          
           ,
           as
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           among
           the
           
             Grecian
             Common-wealths
          
           did
           .
           2.
           
           Because
           this
           hath
           been
           alwayes
           looked
           on
           with
           greatest
           veneration
           in
           the
           
             Church
             of
             God
          
           ;
           and
           therefore
           it
           is
           least
           of
           all
           fit
           those
           persons
           should
           be
           admitted
           to
           the
           highest
           priviledges
           of
           the
           Church
           ,
           which
           are
           unworthy
           of
           the
           lowest
           of
           them
           .
        
         
           
           There
           remain
           only
           some
           few
           objections
           which
           are
           levelled
           against
           this
           opinion
           concerning
           the
           power
           of
           excommunication
           ,
           which
           from
           the
           Question
           being
           thus
           stated
           and
           proved
           ,
           will
           be
           soon
           removed
           .
           The
           first
           is
           
             that
             this
             excommunication
             is
             an
             outward
             punishment
             ,
             and
             therefore
             belongs
             not
             to
             Church-officers
             ,
             but
             to
             the
             Magistrate
             .
          
           2.
           
           
             Because
             it
             neither
             is
             nor
             ever
             was
             in
             the
             power
             of
             any
             Church-officer
             to
             debar
             any
             offending
             
             member
             from
             publick
             worship
             ,
             because
             any
             heathens
             may
             come
             to
             it
             .
          
           3.
           
           
             It
             cannot
             lie
             as
             to
             exclusion
             from
             the
             Lords
             Supper
             ,
             because
             Christ
             is
             offered
             as
             spiritual
             food
             ,
             as
             well
             in
             the
             Word
             Preached
             as
             in
             the
             Sacrament
             .
          
           To
           these
           I
           answer
           .
           1.
           
           I
           do
           not
           well
           understand
           what
           the
           Objectors
           mean
           by
           an
           
             outward
             punishment
          
           ;
           for
           there
           can
           be
           no
           punishment
           belonging
           to
           a
           
             visible
             Society
          
           ,
           (
           such
           as
           the
           Church
           is
           here
           considered
           to
           be
           )
           but
           it
           must
           be
           visible
           ,
           i.
           e.
           outward
           ,
           or
           a
           thing
           to
           be
           taken
           notice
           of
           in
           the
           world
           ;
           and
           in
           this
           sense
           I
           deny
           that
           all
           
             visible
             punishment
          
           belongs
           only
           to
           the
           Magistrate
           ;
           but
           if
           by
           outward
           ,
           be
           meant
           
             forcible
             punishment
          
           ,
           then
           I
           grant
           that
           all
           
             coactive
             power
          
           belongs
           to
           the
           Magistrate
           ;
           but
           I
           deny
           that
           
             excommunication
             formally
          
           considered
           ,
           is
           a
           forcible
           punishment
           .
           1.
           
           Because
           every
           person
           at
           his
           entrance
           into
           this
           Society
           ,
           is
           supposed
           to
           declare
           his
           submission
           to
           the
           rules
           of
           the
           Society
           ;
           and
           therefore
           whatever
           he
           after
           undergoes
           by
           way
           of
           penalty
           in
           this
           Society
           ,
           doth
           depend
           upon
           that
           consent
           .
           2.
           
           A
           person
           stands
           excommunicate
           legally
           and
           
             de
             jure
          
           ,
           who
           is
           
             declared
             authoritativly
          
           to
           be
           no
           member
           of
           the
           Society
           ,
           though
           he
           may
           be
           present
           at
           the
           acts
           of
           it
           ;
           as
           a
           
             defranchised
             person
          
           may
           be
           at
           those
           of
           a
           Corporation
           .
           3.
           
           A
           person
           falling
           into
           those
           offences
           which
           
             merit
             excommunication
          
           ,
           is
           supposed
           in
           so
           doing
           ,
           voluntarily
           to
           renounce
           his
           interest
           in
           those
           prviledges
           ,
           the
           enjoyment
           of
           which
           doth
           depend
           upon
           abstaining
           from
           those
           offences
           which
           he
           wilfully
           falls
           into
           ;
           especially
           if
           contumacy
           be
           joyned
           with
           them
           ,
           as
           it
           is
           before
           excommunication
           ;
           for
           then
           nothing
           is
           done
           forcibly
           towards
           him
           ;
           for
           he
           first
           relinquisheth
           his
           right
           ,
           before
           the
           Church-Governour
           declares
           him
           excluded
           the
           Society
           .
           So
           that
           the
           offendor
           doth
           meritoriously
           excommunicate
           himself
           ,
           the
           Pastor
           doth
           it
           formally
           ,
           by
           declaring
           that
           he
           hath
           made
           himself
           no
           member
           by
           his
           offences
           and
           contumacy
           joyned
           with
           them
           .
           To
           the
           second
           I
           answer
           ,
           That
           I
           do
           not
           place
           the
           
             formality
             of
             excommunication
             in
             exclusion
             from
             hearing
             the
             Word
             ,
          
           but
           in
           debarring
           the
           person
           from
           hearing
           
             tanquam
             pars
             eoclesiae
          
           ,
           as
           a
           member
           of
           the
           Church
           ,
           and
           so
           his
           hearing
           may
           be
           well
           joined
           with
           that
           of
           Heathens
           and
           Infidels
           ,
           and
           not
           of
           members
           of
           the
           Church
           .
           To
           the
           third
           I
           answer
           ,
           That
           exclusion
           from
           the
           
             Lords
             Supper
          
           is
           not
           on
           the
           accounts
           mentioned
           in
           the
           objection
           ,
           
           but
           because
           it
           is
           one
           of
           the
           chiefest
           priviledges
           of
           the
           Church
           ,
           as
           it
           is
           a
           visible
           Society
           .
        
         
           Having
           thus
           cleared
           and
           asserted
           the
           power
           of
           excommunication
           in
           a
           
             Christian
             Church
          
           ,
           there
           remains
           only
           one
           enquiry
           more
           ,
           which
           is
           ,
           
             Whether
             this
             power
             doth
             remain
             formally
             in
             the
             Church
             ,
             after
             its
             being
             incorporated
             into
             the
             Common-wealth
             ,
             or
             else
             doth
             it
             then
             escheate
             wholly
             into
             the
             Civil
             power
             ?
          
           The
           resolution
           of
           which
           question
           mainly
           depends
           on
           another
           spoken
           to
           already
           ;
           viz.
           Whether
           this
           power
           was
           only
           a
           kind
           of
           
             Widows
             estate
          
           ,
           which
           belonged
           to
           it
           only
           during
           its
           separation
           from
           the
           
             Civil
             power
          
           ,
           or
           was
           the
           Church
           absolutely
           infeoffed
           of
           it
           as
           its
           
             perpetual
             right
          
           ,
           belonging
           to
           it
           in
           all
           conditions
           whatsoever
           it
           should
           be
           in
           ?
           Now
           that
           must
           appear
           by
           the
           Tenure
           of
           it
           ,
           and
           the
           grounds
           on
           which
           it
           was
           conveyed
           ,
           which
           having
           been
           proved
           already
           to
           be
           perpetual
           and
           universal
           ,
           it
           from
           thence
           appears
           that
           no
           accession
           to
           the
           Church
           can
           invalidate
           its
           former
           title
           .
           But
           then
           as
           in
           case
           of
           marriage
           ,
           the
           right
           of
           disposal
           and
           well
           management
           of
           the
           estate
           coming
           by
           the
           wife
           ,
           belongs
           to
           the
           husband
           ;
           so
           after
           the
           Church
           is
           married
           into
           the
           
             Common
             wealth
          
           ,
           the
           right
           of
           supream
           management
           of
           this
           power
           in
           an
           external
           way
           doth
           fall
           into
           the
           Magistrates
           hands
           .
           Which
           may
           consist
           in
           these
           following
           things
           .
           1.
           
           A
           right
           of
           
             prescribing
             Laws
          
           for
           the
           due
           management
           of
           Church-censures
           .
           2
           A
           right
           of
           bounding
           the
           manner
           of
           proceeding
           in
           censures
           ,
           that
           in
           a
           settled
           
             Christian
             State
             ,
             matters
          
           of
           so
           great
           weight
           be
           not
           left
           to
           the
           
             arbitrary
             pleasure
          
           of
           any
           Church-officers
           ,
           nor
           such
           censures
           inflicted
           but
           upon
           an
           evident
           conviction
           of
           such
           
             great
             offences
          
           which
           tend
           to
           the
           dishonour
           of
           the
           
             Christian
             Church
          
           ,
           and
           that
           in
           order
           to
           the
           amendment
           of
           the
           offendors
           life
           .
           3.
           
           The
           right
           of
           adding
           temporal
           and
           
             civil
             sanctions
          
           to
           Church-censures
           and
           so
           enforcing
           the
           
             spiritual
             weapons
          
           of
           the
           Church
           ,
           with
           the
           more
           keen
           and
           sharp
           ones
           of
           the
           Civil
           state
           .
           Thus
           I
           assert
           the
           force
           and
           efficacy
           of
           all
           
             Church-censures
             in
             foro
             humano
          
           to
           flow
           from
           the
           
             Civil
             power
          
           ,
           and
           that
           there
           is
           no
           proper
           effect
           following
           any
           of
           them
           as
           to
           
             Civil
             rights
          
           ,
           but
           from
           the
           
             Magistrates
             sanction
          
           .
           4.
           
           To
           the
           Magistrate
           belongs
           the
           right
           of
           appeals
           in
           case
           of
           
             unjust
             censures
          
           ;
           not
           that
           the
           Magistrate
           can
           repeal
           a
           
             just
             censure
          
           in
           
           the
           Church
           ,
           as
           to
           its
           
             spiritual
             effects
          
           ;
           but
           he
           may
           suspend
           the
           
             temporal
             effect
          
           of
           it
           :
           in
           which
           case
           it
           is
           the
           duty
           of
           Pastors
           to
           discharge
           their
           office
           and
           acquiesce
           .
           But
           this
           power
           of
           the
           Magistrate
           in
           the
           
             supream
             ordering
          
           of
           Ecclesiastical
           as
           well
           as
           
             Civil
             Causes
          
           ,
           I
           have
           fully
           asserted
           and
           cleared
           already
           .
           
           From
           which
           it
           follows
           ,
           That
           as
           to
           any
           
             outward
             effects
          
           of
           the
           power
           of
           excommunication
           ,
           the
           person
           of
           the
           
             Supream
             Magistrate
          
           must
           be
           exempted
           ,
           both
           because
           the
           force
           of
           these
           censures
           doth
           flow
           from
           him
           in
           a
           
             Christian
             State
          
           ,
           and
           that
           there
           otherwise
           would
           be
           a
           
             progress
             in
             infinitum
          
           ,
           to
           know
           whether
           the
           censure
           of
           the
           Magistrate
           were
           just
           or
           no.
           I
           conclude
           then
           ,
           that
           though
           the
           Magistrate
           hath
           the
           main
           care
           of
           
             ordering
             things
          
           in
           the
           Church
           ,
           yet
           (
           the
           Magistrates
           power
           in
           the
           Church
           being
           cumulative
           ,
           and
           not
           privative
           )
           the
           Church
           and
           her
           officers
           retain
           the
           
             fundamental
             right
          
           of
           
             inflicting
             censures
          
           on
           offenders
           :
           Which
           was
           the
           thing
           to
           be
           proved
           .
        
         
           Dedit
           Deus
           his
           quoque
           Finem
           .
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A61546-e100
           
             §.
             1.
             
          
           
             §.
             2.
             
          
           
             §.
             3.
             
          
           
             §.
             4.
             
          
           
             §.
             5.
             
          
           
             §.
             6.
             
          
           
             §.
             7.
             
          
           
             §.
             8.
             
          
           
             §.
             9.
             
          
           
             §.
             10.
             
          
           
             §.
             11.
             
          
           
             §.
             12.
             
          
           
             
               Apud
               .
               Agust
               .
               de
               Civit.
               de
               l.
            
             2.
             c.
             21.
             
          
           
             §.
             13.
             
          
           
             §.
             14.
             
          
           
             §.
             15.
             
          
           
             §.
             16.
             
          
           
             
               Iren.
               p.
            
             2.
             c.
             3.
             
          
           
             
               Iren.
               p.
            
             1.
             c.
             8.
             
             §.
             4.
             
          
           
             §.
             17.
             
          
           
             in
             Luk.
             6.22
             
          
           
             §.
             18.
             
          
           
             §.
             19.
             
          
           
             Matth.
             16.19
             .
          
           
             Iren.
             p.
             2.
             ch
             5.
             
             §.
             5.
             p.
             212.
             
          
           
             Acts
             2.41
             .
          
           
             1
             Pet.
             3.21
             .
             Tit.
             3.5
             .
          
           
             Acts
             8.33
             .
          
           
             Isa.
             22.20
             .
             Cypr.
             Ep.
             73.
             sect
             .
             6.
             
          
           
             §.
             20.
             
          
           
             §.
             21.
             
          
           
             Heb.
             9.22
             .
          
           
             §.
             22.
             
          
           
             1
             Cor.
             5.11
             .
             2
             Thess.
             3.14
             .
          
           
             §.
             23.
             
          
           
             Iren.
             p.
             1.
             c.
             2.
             sect
             .
             7.