Of the power of the keyes, or, Of binding and loosing
Hammond, Henry, 1605-1660.
1651
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Of the power of the keyes, or, Of binding and loosing
Hammond, Henry, 1605-1660.
[11], 157 p.
Printed for Richard Royston ...,
London :
1651.
Includes bibliographical references.
Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library.
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OF
THE
POVVER
OF
THE
KEYES
:
OR
,
OF
BINDING
and
LOOSING
.
1
COR.
11.31
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
LONDON
,
Printed
for
Richard
Royston
,
at
the
Angel
in
Ivie-lane
,
1651.
The
Preface
.
THat
the
prime
Act
of
Power
enstated
by
Christ
on
his
Apostles
,
as
for
the
governing
of
the
Church
,
(
and
exorcising
or
banishing
all
devils
out
of
it
)
so
for
the
effectual
performing
that
great
act
of
Charity
to
mens
souls
,
reducing
pertinacious
sinners
to
repentance
,
should
be
so
either
wholly
dilapidated
,
or
piteously
deformed
,
as
to
continue
in
the
Church
only
under
one
of
these
two
notions
,
either
of
an
empty
piece
of
formality
,
or
of
an
engine
of
State
,
and
secular
contrivance
,
(
the
true
Christian
use
of
shaming
sinners
into
reformation
,
being
well-nigh
vanished
out
of
Christendome
)
might
by
an
alien
,
or
an
heathens
,
much
more
by
the
pondering
Christian
,
be
conceived
very
strange
and
unreasonable
,
were
it
not
a
title
clear
,
that
we
are
faln
into
those
times
of
which
it
was
foretold
by
two
Apostles
,
that
in
these
last
dayes
,
there
should
come
scoffers
,
walking
after
their
own
lusts
:
the
Pride
and
contumacy
(
which
have
almost
become
the
Genius
)
of
this
prophane
polluted
age
,
heightning
men
to
an
Atheistical
fearlesse
scoffing
and
scorning
of
all
that
pretends
to
work
any
cures
,
to
lay
any
restraint
on
them
,
to
rob
them
of
any
degree
of
that
licentiousnesse
,
which
is
become
the
very
religion
,
and
doctrine
of
some
(
under
the
disguise
of
Christian
Liberty
)
and
(
the
Lord
be
merciful
unto
us
)
the
practise
of
most
rankes
of
Christian
Professors
.
This
is
the
more
sad
&
wounding
a
consideration
,
because
it
was
antiently
resolved
,
that
Christianity
where-ever
it
entered
in
its
purity
,
did
plant
all
manner
of
exact
and
strict
conscientious
walking
,
all
humility
,
meeknes
,
purity
,
peaceablenesse
,
justice
,
charity
,
sobriety
,
imaginable
;
that
wickednes
and
dissolution
of
manners
was
to
be
lookt
on
as
the
only
heresie
,
(
and
therefore
Simon
Magus
,
the
Nicolaitans
,
and
Gnosticks
,
with
other
their
neerest
followers
,
that
led
the
Van
of
hereticks
in
Epiphanius
,
are
notoriously
known
to
have
been
persons
of
the
most
vitious
,
debauched
,
libidinous
lives
)
and
good
life
revered
as
the
only
orthodox
professor
▪
from
whence
(
as
nothing
can
be
more
consequent
,
so
)
I
shall
designe
to
inferre
no
farther
conclusion
,
then
onely
this
,
that
they
which
live
ill
in
the
profession
of
a
most
holy
faith
,
(
or
farther
then
so
,
embrace
and
disseminate
doctrines
which
tend
to
the
dissolution
of
mens
lives
,
making
the
good
spirit
of
God
the
author
or
cherisher
of
any
of
their
unchristian
enterprizes
)
but
especially
they
that
discharge
and
banish
out
of
the
Church
those
means
which
might
help
to
make
the
generality
of
Christians
better
,
have
the
spirit
of
Antichrist
working
in
them
,
even
when
they
think
themselves
most
zealously
busied
in
the
beating
down
his
kingdom
.
What
those
means
are
which
might
most
effectually
tend
to
the
amending
the
lives
of
Christians
,
I
shal
need
no
farther
to
interpose
my
judgement
,
then
1.
by
submitting
it
to
Christs
,
who
put
the
Keyes
into
the
Apostles
hands
,
on
purpose
as
a
means
to
exemplifie
the
end
of
his
coming
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Mat.
18.11
.
to
save
that
which
was
lost
,
not
to
usurpe
authority
over
the
temporal
power
or
sword
,
and
like
an
apoplectick
palsie-●it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
invade
,
or
smite
,
or
dissolve
the
sinews
of
civil
government
or
peace
,
(
t
is
a
most
sacred
truth
,
that
the
spiritual
hand
hath
no
manner
of
jurisdiction
,
nor
was
ever
believed
to
have
for
the
first
1100
years
,
over
Princes
in
their
temporals
;
and
the
composition
of
the
Anglican
Church
most
perfectly
,
I
had
almost
said
,
peculiarly
acknowledges
it
)
nor
again
to
give
an
office
of
splendor
or
grandeur
to
the
Clergie
,
an
authority
valuable
onely
from
the
ability
of
hurting
others
,
or
magnifying
our selves
over
them
,
(
which
where
it
is
pretended
to
,
is
indeed
somewhat
of
the
making
of
the
heathen
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
lorded
it
over
Gods
heritage
,
served
themselves
,
either
their
purses
,
or
their
ambitions
,
or
their
passions
out
of
the
subjects
under
them
)
but
as
Christ
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
administer
charitably
to
them
in
the
matters
of
the
highest
alloy
,
the
divinest
,
valuablest
charity
of
not
suffering
sin
upon
the
brother
,
Levit.
19.
And
2.
by
minding
my self
and
others
,
what
the
Apostles
say
of
this
power
,
that
it
was
given
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
build
up
the
Church
of
Christ
by
it
in
general
,
and
in
particular
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
discipline
them
,
whom
no
fairer
means
would
work
on
,
and
teach
them
not
to
blaspheme
in
words
or
actions
,
to
work
them
off
from
all
lees
of
speculative
,
but
especially
of
practical
Atheisme
.
That
these
are
the
[
not
weak
or
carnal
weapons
of
the
Churches
warfare
,
but
mighty
to
bring
down
every
strong
hold
]
i.
e.
the
most
contumacious
,
stout
,
importunate
sinner
,
that
doth
but
acknowledge
the
truth
of
the
Gospel
,
I
shall
anon
have
leisure
to
shew
you
.
In
the
mean
,
the
only
design
of
this
Praeloquium
is
,
to
awaken
(
if
it
be
possible
)
the
drousie
world
,
and
quicken
them
so
far
from
the
mortified
,
putrified
state
of
sinne
and
stupidity
,
as
to
be
willing
but
to
hearken
to
Christ
himself
when
he
comes
but
on
a
message
of
mercy
to
them
,
to
redeem
them
from
iniquity
,
and
purifie
to
himself
a
possessed
purchased
people
(
or
the
people
which
he
had
purchased
for
that
one
end
,
that
they
might
be
)
zealous
of
good
works
.
If
this
general
proposal
,
(
so
pertinaciously
decried
by
our
actions
)
might
once
be
thought
worth
the
hearing
,
then
sure
Christs
peculiar
way
and
method
of
working
this
cure
,
would
be
thought
of
some
use
and
advantage
also
;
not
lookt
on
as
a
meer
engine
,
or
artifice
of
ambitious
men
,
as
they
cannot
be
blamed
to
conceive
it
,
who
think
it
doth
any
way
entrench
on
those
regalities
which
are
placed
by
God
,
I
most
willingly
professe
to
believe
,
far
above
the
reach
of
any
humane
authority
,
solo
Deo
minores
;
or
else
suppose
it
a
tyrannizing
,
or
triumphing
over
the
most
inferiour
offender
,
(
he
that
can
take
any
carnal
or
sensual
pleasure
in
the
exercise
of
those
Keyes
,
in
the
using
that
sharp
engine
of
surgery
,
or
ever
draw
it
but
in
meer
necessary
charity
,
(
to
edification
,
and
not
to
destruction
)
is
one
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sonnes
of
blood
,
not
fit
to
be
admitted
on
a
common
Iury
,
much
lesse
advanced
to
be
a
spiritual
Iudge
)
but
as
a
most
soveraigne
medicinal
Recipe
,
that
which
hath
the
inscription
of
Christ
on
it
;
not
as
of
a
Lord
,
but
as
a
Iesus
;
not
as
a
Law-giver
,
but
as
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Saviour
and
a
Physitian
of
souls
.
And
this
peculiar
way
is
the
power
of
binding
and
loosing
,
(
the
subject
of
this
ensuing
Discourse
)
which
that
it
may
be
restored
to
its
full
vigor
in
this
Church
again
,
and
(
where
ever
sobriety
shall
advise
)
by
addition
of
penitential
Canons
be
reformed
or
regulated
,
and
being
put
into
the
primative
Channel
,
may
there
be
permi●ted
to
shew
forth
it self
in
the
native
purity
and
brightnesse
,
and
so
being
ordered
according
to
Gods
designation
,
obtain
Gods
blessing
to
make
it
effectual
to
its
end
,
(
the
almost
only
piece
of
reformation
which
this
Church
of
England
,
as
it
hath
been
long
,
and
as
yet
stands
established
by
Law
,
may
justly
be
thought
to
stand
in
need
of
)
shall
be
the
prayer
of
him
,
who
professes
to
love
and
admire
the
beauty
of
this
Fabrick
,
even
when
it
lyes
polluted
in
its
blood
,
and
to
wish
no
greater
blessing
to
its
dearest
Friends
,
or
,
for
whom
he
daily
prayes
,
most
implacable
Enemies
,
then
(
that
of
old
Ba●timaeus
for
himself
,
Lord
that
they
may
receive
their
sight
)
that
the
scales
may
fall
off
from
all
our
eyes
,
that
we
may
see
and
value
what
is
so
illustriously
conspicuous
,
and
●stimable
in
it self
,
and
not
so
blear
our
sight
with
the
observation
of
the
miscarriages
in
this
kind
as
not
to
discern
or
value
the
designation
;
which
,
if
the
abuses
,
and
excesses
,
and
mistakes
(
that
have
crept
in
in
that
matter
)
were
timely
discerned
,
and
removed
,
and
that
which
is
Christian
and
Apostolical
revived
,
and
restored
in
prudence
and
sobriety
,
might
yet
again
shew
the
world
the
use
of
that
Prelacy
,
which
is
now
so
zealously
contemned
,
and
recover
at
once
the
Order
and
the
Estimation
of
it
,
set
more
Saints
on
their
knees
in
petitions
for
reducing
and
restoring
,
then
ever
imployed
their
hands
toward
the
suppressing
of
it
.
I
shall
no
longer
need
to
detain
the
Reader
in
his
entrance
,
having
no
use
of
any
popular
topick
to
court
,
or
get
advantage
on
his
affections
,
but
desiring
only
to
treat
with
his
reason
(
as
that
is
elevated
by
Christ
)
his
more
noble
masculine
faculty
,
and
1.
From
the
institution
of
Christ
,
to
shew
him
the
benefit
that
will
accrew
to
that
better
part
of
him
,
by
continuing
within
subjection
to
this
government
:
and
2.
By
the
peculiarity
of
the
Fabrick
of
this
excellent
(
yet
establisht
)
Church
of
England
,
to
challenge
the
most
sharp-sighted
opposition
to
shew
where
the
due
execution
of
this
power
according
to
Law
can
provoke
him
to
any
thing
,
but
charity
and
gratitude
,
both
to
the
Saviour
that
designed
,
and
to
the
Prelate
that
is
his
Angel
in
conveying
this
seasonable
mercy
to
him
;
and
more
generally
,
where
,
or
in
what
point
of
conjunction
,
or
motion
,
it
can
any
way
enterfere
,
or
disturbe
the
civil
interest
.
Which
it
would
be
hard
to
affirm
of
any
other
national
Church
in
Europe
,
which
hath
any
power
either
of
repressing
hereticks
,
or
of
reforming
,
or
but
of
shaming
notorious
offenders
,
left
in
it
.
The
Lord
grant
us
unprejudicate
honest
hearts
to
judge
uprightly
of
it
,
and
every
one
of
us
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
pretious
ornament
,
1
Pet.
3.4
.
(
in
stead
of
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
bravery
of
hell
in
Macarius
,
that
the
proud
is
so
well
pleased
with
)
I
mean
that
meeknesse
and
quietnesse
of
spirit
,
to
think
some
others
may
possibly
discern
betwixt
good
and
evil
,
as
well
as
our selves
;
and
when
that
prayer
is
once
heard
,
I
shal
then
suppose
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
hath
given
Themistocles
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
preheminence
over
his
fellows
in
the
judgement
of
all
posterity
,
(
viz.
that
every
man
named
him
next
after
himself
)
will
certainly
end
the
present
Church-controversie
of
these
sad
times
.
A
moderate
Episcopacy
,
with
a
standing
assistant
Presbytery
,
and
*
every
of
those
assigned
his
ful
task
and
province
of
employment
also
)
being
the
onely
fourth
,
which
as
it
will
certainly
satisfie
the
desires
of
those
whose
pretensions
are
regular
and
moderate
,
(
having
by
their
study
of
learning
&
Christianity
attained
to
some
measure
of
that
grace
which
Aristonymus
of
old
recites
among
the
benefits
of
Philosophy
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
craving
nothing
more
,
and
in
many
things
lesse
then
the
standing
Laws
of
the
Land
allow
them
,
so
will
it
appear
to
be
that
which
all
other
parties
can
best
tolerate
,
and
which
next
himself
,
both
Presbyterian
,
and
Independent
,
and
Erastian
will
make
no
question
to
chuse
and
prefer
before
any
of
the
other
pretenders
.
This
,
I
conceive
,
is
not
by
me
magisterially
dictated
,
but
already
demonstrated
à
posteriori
,
by
the
experience
which
the
few
last
moneths
have
yeelded
us
,
since
the
pretensions
of
the
Prelacy
grew
weaker
,
and
of
the
other
three
more
flattering
and
hopeful
one
against
the
other
.
Where
in
every
turn
of
the
trembling
motion
,
that
which
hath
feared
most
to
be
supplanted
by
either
of
the
other
pretenders
,
hath
been
content
to
acknowledge
,
that
their
cost
and
industry
in
the
eradication
of
Prelacy
,
is
not
likely
to
be
rewarded
in
this
life
,
but
with
sorer
pressures
,
or
more
dangerous
loosnesse
,
then
that
which
formerly
they
had
mourned
under
.
And
for
a
demonstration
à
priori
.
I
suppose
it
sufficient
,
if
it
be
but
calmely
considered
,
that
the
several
excellencies
of
the
other
three
,
by
which
they
set
themselves
out
amiable
and
desirable
to
admirer●
or
followers
,
(
the
Presbyterians
sharpnesse
and
severity
against
all
ignorance
and
sin
,
the
Independent
zeale
against
mixt
Congregations
,
and
the
Erastians
care
that
the
civil
power
may
not
be
entrencht
on
,
and
that
they
that
might
receive
benefit
by
the
Word
and
Sacrament
,
should
by
no
means
be
interdicted
the
use
of
them
)
may
all
and
each
of
them
be
found
(
at
least
,
as
in
mixture
,
refracted
&
)
compounded
in
this
fourth
:
Which
to
shew
particularly
,
would
require
a
length
beyond
the
bounds
of
this
Preface
,
and
on
that
civility
to
the
Reader
,
it
is
now
omitted
,
as
also
that
I
may
not
seem
to
have
mistaken
the
point
of
the
present
controversie
;
which
certainly
among
the
quickest
sharpest
designers
or
managers
of
it
,
is
not
,
what
are
the
uses
and
excellencies
of
this
power
,
but
what
the
properest
seat
,
who
the
fittest
to
be
intrusted
with
it
.
One
thing
yet
more
there
is
,
which
in
this
matter
will
deserve
to
be
considered
,
viz.
the
Conscience
of
Our
Sovereigne
,
in
order
both
to
our
common
duty
to
Him
,
and
to
an
honourable
and
durable
peace
,
toward
which
how
neer
soever
we
conceive
our selves
advanced
by
providence
,
we
cannot
reasonably
expect
the
sure
blessing
of
God
,
to
consummate
and
crown
our
hopes
,
if
we
doe
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Apostles
phrase
,
i.
e.
use
all
the
expedients
,
that
any
ambitious
man
would
employ
to
the
attaining
his
worldly
designe
,
I
mean
,
all
that
prudence
will
suggest
,
and
sober
Christian
conscience
not
reject
,
to
the
making
up
a
happy
compliance
with
him
;
in
a
word
,
if
we
do
not
by
all
moderate
lawfull
means
love
and
follow
peace
,
and
consider
them
who
have
the
legal
power
over
us
.
O
that
wee
would
know
,
at
least
in
this
our
day
,
the
things
belonging
to
our
peace
,
before
that
fatal
voice
go
out
,
But
now
are
they
hid
from
your
eyes
.
Of
the
Power
of
the
Keyes
:
OR
,
Of
Binding
and
Loosing
.
FOr
the
clear
stating
of
this
point
,
there
is
but
one
Method
seasonable
,
(
because
but
one
asterisme
that
hath
any
powerful
influence
upon
it
)
the
conjunction
of
the
severall
passages
in
the
New
Testament
about
the
donation
and
exercise
of
this
power
.
For
in
matters
of
Christs
institution
,
which
have
no
foundation
in
the
Law
of
Nature
,
it
must
needs
be
improper
for
reason
to
interpose
and
assert
,
or
define
what
that
accounts
most
agreeable
,
(
for
that
is
to
subject
to
our
tribunal
,
not
the
acts
of
his
justice
,
which
God
hath
been
willing
to
yeild
us
,
Isa
.
5.3
.
and
Ezek.
18.25
.
and
in
them
to
appeal
to
our
own
reason
,
but
the
acts
of
his
wisdome
,
(
for
such
are
all
his
institutions
)
which
God
will
not
allow
us
to
judge
,
or
dispute
,
Rom.
9.20
.
)
any
farther
then
by
discourse
to
conclude
from
the
context
,
and
words
of
that
institution
,
what
is
most
agreeable
to
the
importance
of
those
words
,
and
by
way
of
advice
to
direct
us
to
compare
our
conceipts
with
the
doctrines
of
those
,
who
were
nearest
to
the
times
of
that
institution
,
and
might
probably
know
more
of
it
(
and
be
more
instrumental
to
us
for
the
deciding
any
difficulty
)
then
those
that
being
farther
removed
,
look
on
at
that
greater
distance
.
And
therefore
,
as
in
the
businesse
of
the
Sacrament
of
the
Lords
Supper
,
the
surest
course
to
compose
the
controversies
,
and
satisfie
the
scruples
of
men
in
that
point
,
were
to
reduce
it
to
its
principles
,
and
to
resolve
by
consent
to
assert
no
more
in
that
point
(
as
matter
of
faith
at
least
)
then
might
be
naturally
and
infallibly
concluded
from
the
places
of
Scripture
concerning
the
institution
,
use
,
and
nature
of
that
Sacrament
,
or
the
antient
primitive
understanding
of
those
places
,
and
naturall
deductions
from
them
(
for
the
reducing
of
which
operation
to
practice
,
an
attempt
hath
been
made
in
another
place
)
so
will
it
be
the
most
probable
towardly
course
,
I
conceive
,
least
subject
to
any
dangerous
mistake
,
to
resolve
and
observe
in
this
businesse
.
CAP.
I.
Sect.
1
ANd
then
the
first
thing
observeable
will
be
,
that
the
three
onely
places
to
be
met
with
in
the
Gospel
concerning
this
institution
(
Matth.
16.19
.
Matth.
18.18
.
Joh.
20.23
.
)
are
no
two
of
them
fully
parallel
to
one
another
,
or
coincident
;
I
meane
,
no
two
of
them
narrations
of
the
same
one
speech
of
Christ
,
but
(
as
by
the
occasion
and
circumstances
of
time
and
place
it
will
appear
)
each
delivered
by
Christ
at
a
severall
time
;
the
first
Matth.
16.19
.
was
(
upon
occasion
of
Peters
confession
)
a
promise
of
what
should
be
conferred
afterwards
upon
him
by
way
of
reward
and
encouragement
[
I
will
(
not
yet
de
presenti
,
I
do
;
but
de
futuro
,
I
will
)
give
thee
the
Keyes
,
&c.
and
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whatsoever
thou
shalt
&c.
]
The
second
Matth.
18.18
.
was
an
exemplifying
of
that
glorious
truth
ver
.
11.
that
Christ
came
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
save
that
that
was
lost
:
upon
the
heeles
of
which
bare
assertion
,
followes
first
a
Parable
,
ver
.
12.13.14
.
(
a
speciall
piece
of
Christs
Logick
and
Rhetorick
to
prove
popularly
,
and
so
to
perswade
)
and
then
v.
15.
the
institution
of
a
piece
of
discipline
perpetually
to
continue
in
the
Church
of
his
plantation
,
as
most
eminently
instrumentall
to
that
designe
,
the
reducing
obstinate
sinners
to
repentance
.
The
consideration
of
which
one
thing
,
that
these
Keyes
,
when
Christ
was
gone
,
were
to
continue
imployed
on
that
same
great
work
,
or
designe
,
which
brought
Christ
into
the
world
,
the
saving
of
such
as
were
lost
,
will
be
able
to
set
a
competent
value
on
this
Institution
,
and
rescue
it
from
the
contempts
and
scornes
,
which
the
impious
world
is
pleased
to
make
its
portion
;
very
agreeable
to
that
greater
stratagem
of
Satan
,
who
by
complying
with
our
wishes
and
our
interests
,
easily
prevailes
with
vitious
men
,
to
believe
neither
resurrection
,
nor
judgement
to
come
;
and
this
,
as
it
is
noted
by
the
Fathers
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
only
beloved
doctrine
of
the
effeminate
and
voluptuous
.
The
third
place
Joh.
20.23
.
is
apparently
part
of
Christs
speech
to
all
his
disciples
(
after
his
resurrection
,
and
his
having
confirm'd
them
all
but
Thomas
,
in
the
truth
of
it
,
v.
20.
)
and
was
a
kind
of
farewell
to
his
Church
,
and
an
actuall
inauguration
,
or
consecration
of
them
from
disciples
into
Apostles
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
disciples
,
v.
20.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sent
,
v.
21.
put
together
do
import
,
(
and
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
they
that
were
with
them
,
Luke
24.33
.
doth
not
contradict
,
for
there
is
no
mention
of
these
words
,
of
Binding
and
Loosing
in
that
Gospel
,
and
if
there
were
,
it
would
not
follow
that
the
power
of
binding
was
delivered
to
that
mixt
company
,
any
more
then
the
power
from
on
high
was
promised
to
them
v.
49.
which
surely
belonged
onely
to
the
Apostles
,
as
will
appear
by
the
words
immediately
precedent
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
being
rightly
interpreted
,
[
and
be
ye
witnesses
of
these
things
]
i.
e.
of
his
death
and
resurrection
,
which
we
know
was
peculiarly
the
office
of
the
Apostles
;
)
which
being
a
solemne
donation
was
set
out
by
a
speciall
ceremony
,
viz.
that
of
Christs
breathing
upon
them
,
a
significant
one
to
expresse
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
eternall
breath
or
Spirit
of
God
,
which
he
would
suddenly
poure
on
them
,
and
for
it
*
prepares
them
by
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
receive
the
holy
Ghost
(
which
were
the
words
annext
to
that
ceremony
,
the
words
of
Consecration
,
the
same
that
we
now
retain
in
the
Ordination
of
a
Priest
)
whose
sins
you
do
remit
,
(
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
if
you
doe
remit
any
mens
sins
)
they
are
remitted
to
them
,
and
if
you
do
retain
any
,
they
are
retained
.
From
all
which
Three
places
thus
compared
,
the
first
generall
Sect.
2
result
is
this
,
that
the
power
of
binding
and
loosing
is
a
solemn
priviledge
or
a
Prerogative
of
the
Church
of
Christ
,
thrice
insisted
on
by
our
Saviour
.
1.
By
way
of
Prediction
,
that
he
would
conferre
it
,
Matth.
16.
then
secondly
,
by
way
of
a
more
particular
description
of
the
manner
,
and
direction
for
the
end
and
use
of
it
,
Matth.
18.
And
thirdly
,
by
a
preparatory
●ind
of
instating
them
in
this
power
,
an
initial
investing
them
with
this
sacred
ghostly
authority
,
Joh.
20.
(
immediately
before
his
final
departure
from
the
world
)
which
seemeth
to
have
been
b
throughly
perfected
and
compleated
,
when
after
his
ascension
the
holy
Ghost
did
visibly
descend
upon
those
to
whom
these
words
were
by
Christ
then
delivered
,
[
Receive
the
Holy
Ghost
,
&c.
]
This
formal
compleat
instating
of
this
power
(
of
binding
and
loosing
)
upon
them
,
and
not
only
the
giving
of
those
gifts
of
tongues
,
&c.
being
a
main
branch
and
effect
of
this
descending
,
and
their
receiving
of
the
Holy
Ghost
,
according
to
that
of
Isa
.
32.
if
you
compare
ver
.
1.
of
the
[
King
and
Princes
ruling
in
judgment
,
prophetically
intimating
Christ
and
his
Apostles
]
with
ver
.
15.
&
16.
where
the
descent
of
the
Spirit
is
mentioned
as
a
preparative
to
the
exercise
of
that
judicative
power
.
And
so
Ephes
.
4.
He
gave
gifts
unto
men
,
v.
8.
and
gave
some
Apostles
,
&c.
v.
11.
And
this
I
conceive
will
direct
us
to
the
importance
of
those
words
,
Luke
24.49
.
[
I
send
the
promise
of
my
Father
upon
you
]
so
as
they
may
be
parallel
with
this
place
,
Joh.
20.23
.
receive
the
Holy
Ghost
.
No
doubt
that
promise
of
the
Father
was
the
Holy
Ghost
,
Joh.
15.26
.
and
the
[
I
send
upon
you
]
(
both
as
a
verbum
●olenne
,
I
send
,
i.
e.
I
instate
on
you
;
and
that
in
the
present
,
I
send
,
not
in
the
future
,
I
will
send
)
all
one
with
the
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
receive
him
]
and
so
the
power
from
on
high
,
in
the
end
of
the
verse
,
clearly
signifies
that
visible
mission
of
the
Holy
Ghost
,
which
they
were
to
expect
,
as
the
means
of
compleating
this
donation
:
and
so
't
is
clear
by
comparing
it
with
Act.
1.4
.
&
8.
where
the
same
phrase
are
used
.
And
therefore
Joh.
20.21
.
immediately
before
the
[
Receive
the
Holy
Ghost
]
he
saith
,
As
my
Father
sent
me
,
so
send
I
you
;
intimating
that
as
at
his
mission
to
his
office
he
was
anointed
with
the
Holy
Ghost
,
Act.
10.38
.
viz.
upon
his
Baptisme
,
Luk.
3.23
.
(
whereupon
't
is
said
,
that
he
by
the
Spirit
cast
out
devils
,
Mat.
12.18
.
which
is
clearly
symbolical
,
and
parallel
to
his
loosing
,
or
remission
of
sinnes
)
so
the
Apostles
at
their
mission
,
or
entrance
on
their
power
,
should
be
anointed
also
.
CAP.
II.
HAving
proceeded
thus
far
by
way
of
generall
precognition
,
Sect.
1
that
which
is
behind
,
will
,
I
conceive
,
be
most
intelligible
,
if
it
be
reduced
to
these
few
heads
.
1.
On
whom
this
power
was
bestowed
.
2.
In
what
it
consists
.
3.
To
what
use
't
is
designed
,
and
to
what
sort
of
men
it
belongs
objectivè
,
or
who
are
to
be
bound
and
loosed
.
4.
What
is
the
reall
effect
of
it
,
or
what
conjunction
it
hath
with
binding
and
loosing
in
Heaven
.
For
the
first
,
though
to
him
that
considereth
the
place
of
Sect.
2
Matth.
18.
alone
by
it selfe
(
which
is
an
obscure
place
)
the
matter
be
not
so
cleare
to
whom
this
power
was
given
by
Christ
,
and
though
thereupon
some
mistakes
have
arisen
,
and
occasion
of
conceiting
this
power
of
binding
,
&c.
to
be
instated
by
Christ
on
the
whole
aggregate
of
any
particular
Church
,
yet
surely
the
matter
will
be
sufficiently
clear
,
if
(
as
it
is
most
reasonable
)
we
first
allow
that
obscure
place
leave
to
borrow
light
from
the
two
other
most
evident
ones
(
and
not
obscure
the
more
evident
by
that
:
)
and
secondly
(
after
we
have
brought
that
light
to
it
)
observe
,
what
glimmerings
of
light
we
shall
be
able
to
discern
(
by
that
help
)
even
in
that
obscure
place
it selfe
,
which
will
(
as
the
weak
light
of
the
Moon
,
with
that
treasure
of
light
,
borrowed
from
the
Sun
,
added
to
it
)
become
by
this
meanes
exceeding
lightsome
.
For
although
these
three
places
are
not
parallel
one
to
the
other
,
in
respect
of
the
times
and
occasions
of
delivering
them
,
and
other
circumstances
,
yet
there
is
no
doubt
,
but
they
belong
all
to
the
same
generall
matter
,
the
power
of
binding
,
&c.
And
that
being
(
as
it
is
apparent
even
by
that
of
Matth.
18.18
.
)
instated
not
on
the
whole
world
,
or
community
of
men
,
but
determinated
to
some
peculiar
subject
,
there
is
all
reason
to
resolve
that
that
subject
,
though
diversly
exprest
,
is
yet
the
same
in
all
those
places
,
unlesse
some
evidence
of
Scripture
or
authentick
testimony
of
antient
Church
,
or
practise
shall
demonstrate
the
contrary
;
which
that
it
doth
not
,
will
(
as
far
as
concerns
the
Scripture
,
which
deserves
our
first
search
)
be
thus
cleared
by
considering
the
severall
places
.
And
first
Matth.
16.19
.
which
was
occasioned
thus
;
Christ
Sect.
3
examining
his
disciples
what
opinion
they
had
of
him
,
is
answered
by
Simon
,
that
he
was
the
Christ
,
the
Messias
,
the
Sonne
of
the
living
God
,
vers
.
16.
upon
which
Christ
pronounceth
him
a
blessed
person
,
as
having
received
the
supernatural
gift
of
faith
from
God
himselfe
,
which
no
humane
means
could
have
helpt
him
to
,
and
upon
this
,
changes
his
name
from
Simon
Bar-Jona
(
the
only
name
he
had
,
vers
.
17.
)
to
Cephas
in
Syriack
,
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Greek
,
or
as
Homer
and
other
good
Authors
,
and
(
which
beares
most
affinitie
with
the
dialect
of
this
book
)
the
Author
of
the
second
book
of
Mac.
cap.
4.31
.
used
it
in
the
masculine
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifying
a
rock
or
stone
,
to
Intimate
that
he
should
be
(
as
a
foundation
or
strong
rocky
stone
in
a
building
is
a
principall
ingredient
in
the
building
,
and
a
meanes
of
the
future
stability
of
it
,
Matth.
7.25
.
the
storme
and
flouds
and
winds
came
upon
it
,
and
it
fell
not
,
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
was
founded
on
such
a
firme
rocky
stone
)
a
principal
part
,
call
it
foundation
,
or
rocke
,
or
pillar
of
that
Church
of
Christians
,
which
partly
by
this
confession
of
his
,
here
recorded
to
all
posterity
,
and
partly
by
his
future
teaching
,
he
should
be
a
meanes
to
erect
for
Christs
service
:
and
then
being
so
glorious
an
Instument
of
converting
so
many
,
Christ
is
pleased
to
give
him
the
Keyes
of
this
Kingdome
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Theophyl
.
in
Mat.
16.
authoritatively
he
gave
him
the
keyes
,
as
his
Father
had
done
the
Revelation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
as
he
goes
on
,
a
power
of
binding
and
loosing
,
&c.
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
pardoning
and
punishing
of
sinnes
,
in
a
word
,
is
spirituall
grace
or
power
,
or
jurisdiction
over
these
future
Converts
of
his
(
as
generally
in
the
Apostles
times
,
and
after
,
he
that
converted
any
Country
or
chiefe
City
in
his
Apostleship
,
was
setled
as
their
Bishop
or
Governour
in
spirituall
matters
,
and
so
continued
all
his
life
,
unlesse
having
setled
them
,
he
thought
good
to
commit
that
office
,
and
power
to
some
body
else
,
that
so
he
might
be
the
more
free
to
go
and
preach
and
convert
more
)
though
not
as
yet
,
because
they
were
not
by
him
as
yet
converted
,
yet
by
way
of
promise
in
diem
to
be
performed
,
when
time
should
serve
;
I
will
give
thee
the
keyes
,
and
whatsoever
thou
shalt
bind
,
&c.
the
summe
is
,
Peter
was
to
be
an
Apostle
,
and
to
do
wonders
in
converting
whole
Nations
to
Christ
,
and
among
those
whom
he
thus
converted
,
Christ
promises
that
he
should
have
a
Jurisdiction
,
a
power
to
govern
,
and
discipline
,
and
censure
,
as
there
should
be
occasion
in
those
Churches
.
This
being
thus
promised
to
Peter
,
as
a
chiefe
Apostle
,
and
Sect.
4
Confessour
of
Christs
,
not
exclusivè
by
way
of
exclusion
,
that
none
should
have
this
power
but
he
,
but
honorificè
by
way
of
honour
mentioned
first
to
him
by
the
priviledge
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
being
(
as
I
conceive
he
was
)
the
first
that
was
call'd
,
but
more
peculiarly
as
a
reward
of
his
notable
confession
,
v.
16.
is
by
Christ
a
little
before
his
parting
from
the
world
,
after
his
resurrection
Joh.
20.23
.
actually
instated
both
on
him
,
and
c
the
rest
of
the
Apostles
,
who
were
to
ioyne
in
the
same
office
with
him
of
begetting
unto
Christ
,
and
educating
those
which
were
so
begotten
,
of
converting
and
preserving
,
or
governing
,
and
in
order
to
that
end
were
to
have
their
severall
Provinces
assigned
them
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Chrys
.
every
of
them
his
distinct
part
)
for
Preaching
first
,
as
afterward
for
Jurisdiction
,
which
I
shall
adventure
to
affirme
not
improbable
to
be
the
meaning
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
go
to
his
own
place
Act.
1.25
.
applying
it
not
to
Judas
,
but
to
Matthias
,
or
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
him
that
should
be
chosen
,
and
so
againe
most
probably
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
part
,
or
lot
,
or
portion
of
Ministery
and
Apostleship
,
in
the
beginning
of
the
verse
,
(
the
former
of
them
belonging
to
the
office
of
preaching
peculiarly
,
the
latter
to
that
of
governing
also
)
distributed
to
each
,
either
by
lot
,
or
by
joynt
consent
,
and
designement
of
that
great
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Colledge
of
the
Apostles
;
It
being
most
proper
and
according
to
analogy
,
that
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
those
which
had
laboured
and
toyl'd
in
the
word
and
doctrine
,
for
the
converting
and
begetting
men
to
Christ
,
should
be
also
thought
worthy
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
elder
brothers
priviledge
and
prerogative
,
to
be
rulers
or
masters
of
the
family
after
the
Fathers
departure
,
and
so
be
endued
with
a
paternal
power
of
chastisements
(
i.
e.
discipline
)
and
government
for
the
keeping
of
them
in
some
compasse
,
within
the
terms
of
a
peaceable
,
holy
,
d
truly-Christian
Congregation
;
and
therefore
after
the
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Joh.
20.21
.
I
send
you
)
(
the
forme
of
words
that
made
th●m
Apostles
answerable
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
nuntio's
,
messengers
among
the
Jewes
,
and
not
farre
unlike
to
the
Proconsuls
sent
out
,
though
on
a
quite
distant
arrant
of
secular
power
,
among
the
Romans
)
immediately
follows
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
breathed
on
them
(
proportionable
to
God's
course
of
making
a
living
soul
,
Gen.
2.
v.
2.
by
breathing
on
him
the
breath
of
life
)
and
said
,
Receive
the
Holy
Ghost
,
If
you
remit
any
mens
sinnes
,
they
are
remitted
;
if
you
retain
,
they
are
retained
;
which
words
were
apparently
delivered
,
(
and
in
them
this
power
)
to
as
many
as
were
breathed
on
,
i.
e.
to
as
many
as
were
e
sent
by
Christ
,
and
indeed
to
no
more
,
unlesse
either
first
by
way
of
Communication
from
them
to
their
successours
,
or
secondly
by
speciall
immediate
vocation
from
heaven
,
by
the
bath
col
,
as
the
Hebrewes
phrase
is
,
the
daughter
of
thunder
,
i.
e.
voice
from
heaven
sent
to
consecrate
them
.
Thus
St
Paul
who
was
none
of
the
twelve
,
yet
speaking
of
the
power
of
excommunicating
,
saith
,
it
was
given
to
him
(
to
him
not
as
a
successour
of
the
Apostles
,
but
to
him
as
one
called
immediately
from
heaven
)
by
the
Lord
,
or
by
Christ
,
2
Cor.
13.10
.
In
a
word
,
it
was
by
Christ
immediately
then
given
to
the
Apostles
all
and
each
of
them
,
and
to
none
else
,
till
Matthias
was
received
into
the
place
of
Judas
,
and
St
Paul
was
afterward
extraordinarily
designed
,
and
called
unto
the
same
office
,
together
with
Barnabas
,
Act.
13.12
.
proportionably
it
may
seem
to
what
befell
the
twelve
Patriarchs
,
Ephraim
and
Manasses
being
taken
in●
,
in
Josephs
stead
that
died
,
as
these
two
in
the
place
of
James
the
brother
of
John
,
who
was
cut
off
,
before
he
came
to
do
that
work
to
which
he
was
sent
,
the
preaching
to
all
Nations
.
Sect.
5
Those
two
places
thus
agreeing
on
the
subjects
of
this
power
,
or
objects
of
this
donation
,
't
is
already
more
then
probable
,
that
the
third
witnesse
producible
will
agree
with
those
two
,
or
if
it
seem
otherwise
,
sure
't
will
not
be
thought
reasonable
,
that
these
two
shall
be
forced
and
violenced
to
consent
to
that
,
which
is
but
an
alien
sense
,
by
some
Interpreters
imposed
upon
that
third
.
Sect.
6
This
third
place
I
shall
set
down
at
large
,
because
I
acknowledge
there
is
some
difficulty
in
it
,
Matt.
18.15
.
If
thy
brother
shall
offend
against
thee
,
it
seems
the
place
belongs
not
(
primarily
,
but
onely
paritate
rationis
,
by
analogie
of
reason
)
●o
all
sins
in
the
latitude
,
but
peculiarly
,
to
trespasses
or
personal
injuries
done
by
one
brother
,
one
Christian
to
another
;
as
besides
the
expresse
words
v.
15.
(
if
thy
brother
trespasse
against
thee
)
is
more
clear
by
S.
Peters
question
to
the
same
purpose
,
v.
21.
(
How
oft
shall
my
brother
trespasse
against
me
,
and
I
forgive
him
?
)
Go
and
reprove
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
either
reprehend
him
for
it
,
(
as
the
word
is
used
sometimes
when
't
is
joyned
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
chasten
or
discipline
,
Heb.
12.5
.
Apoc.
3.19
.
or
again
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
f
make
him
sensible
of
the
wrong
he
hath
done
thee
,
or
as
it
may
be
rendred
,
g
make
him
ashamed
of
his
fact
)
betwixt
thee
and
him
alone
,
(
i.
e.
do
thy
best
by
private
admonitions
to
bring
him
to
a
sense
)
If
he
heare
thee
(
be
thus
wrought
on
)
thou
hast
gain'd
thy
brother
,
gain'd
him
,
first
to
thy self
(
gotten
a
friend
in
stead
of
an
enemy
:
)
and
secondly
to
Christ
,
gained
a
Convert
,
a
Proselyte
to
him
,
and
this
also
a
great
acquisition
to
thee
,
to
have
had
the
honour
of
doing
that
glorious
thing
,
and
of
being
capable
of
the
reward
of
them
,
that
convert
any
to
righteousnesse
.
But
if
he
heare
thee
not
,
if
this
first
method
of
thy
charity
,
and
Sect.
7
discipline
of
this
calmer
making
succeed
not
,
another
assay
must
be
made
,
another
artifice
used
,
Take
with
thee
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
farther
,
or
over
and
above
)
one
,
or
two
,
that
in
the
mouth
of
two
or
three
witnesses
every
word
may
be
established
,
i.
e.
that
the
thing
which
thou
lai●st
to
his
charge
,
be
so
confirmed
;
according
to
that
,
Joh.
8.17
.
The
testimony
of
two
men
is
true
,
i.
e.
of
sufficient
authority
in
law
(
according
to
an
Hebraisme
,
whereby
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
true
,
among
the
Greek
translators
signifieth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fit
to
be
credited
)
that
so
either
by
the
testimony
of
these
as
witnesses
,
he
may
no
longer
be
able
to
deny
the
fact
(
as
Heb.
6.16
.
an
oath
is
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
for
establishing
,
or
confirmation
,
in
that
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
end
of
affirming
&
denying
.
The
thing
so
establisht
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
by
oath
,
cannot
be
denyed
,
or
the
parties
denial
will
longer
stand
him
in
stead
)
or
by
authority
of
these
he
may
be
induced
(
as
the
Judge
is
on
the
accused
,
Deut.
10.19
.
Heb.
10.28
.
)
to
give
sentence
on
,
to
condemne
himself
;
which
if
it
may
be
obtained
,
is
the
prime
end
of
all
these
charitable
artifices
,
to
bring
the
injurious
to
a
sight
and
shame
,
the
best
preparatives
to
reformation
;
To
which
purpose
is
that
of
Tertullian
,
Apol.
c.
39.
Disciplinam
praeceptorum
inculcationibus
densamus
,
We
thicken
the
doctrine
of
precepts
with
waies
of
inculcating
,
i.
e.
presse
them
to
reformation
,
whom
our
doctrine
will
not
prevail
on
;
where
he
mentions
these
three
degrees
,
exhortationes
,
castigationes
,
censura
;
exhortations
,
and
chastisements
,
and
then
censure
.
Sect.
8
By
what
hath
been
said
of
this
place
,
and
in
it
by
observing
the
method
of
the
first
and
second
admonition
,
you
will
by
the
way
understand
the
meaning
of
that
obscure
verse
in
St
Paul
,
2
Cor.
13.1
.
This
third
time
I
come
unto
you
,
in
the
mouth
of
two
or
three
witnesses
shall
every
word
be
established
,
&c.
It
refers
clearly
to
this
usage
of
the
second
admonition
.
St
Paul
had
written
before
,
which
was
as
it
were
the
first
single
admonition
,
which
v.
2.
he
cals
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
told
you
formerly
;
)
but
that
prevailing
not
,
at
his
third
coming
(
which
it
seems
was
his
second
medling
with
this
matter
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
foretell
you
the
second
time
,
ver
.
2.
he
doth
that
which
is
answerable
to
the
taking
with
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
or
two
more
,
as
appears
by
the
addition
of
these
very
words
which
are
in
Matth.
[
in
the
mouth
of
two
or
three
witnesses
,
&c.
]
which
is
,
you
see
,
the
stile
and
character
of
the
second
admonition
.
This
by
the
way
.
Sect.
9
But
if
he
hear
not
them
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
if
he
be
still
refractary
,
either
through
non-conviction
of
the
fact
,
or
non-contrition
for
it
)
if
this
second
admonition
be
not
in
event
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Cor.
13.10
to
edification
,
or
instruction
,
if
it
work
not
on
him
,
then
tell
it
to
the
Church
,
(
I
shall
tell
you
what
that
is
presently
)
and
if
he
hear
not
the
Church
(
continue
his
refractarinesse
still
)
let
him
be
unto
thee
as
a
heathen
or
a
publican
]
which
may
possibly
signifie
,
that
in
that
case
thou
hast
liberty
to
implead
him
,
as
thou
wouldst
do
any
heathen
,
in
any
foreign
heathen
Court
,
for
that
injury
,
that
trespasse
done
to
thee
,
which
was
at
the
first
mentioned
.
For
certainly
though
it
were
unlawful
for
a
Christian
,
both
here
,
and
1
Cor.
6.1
.
to
implead
a
Christian
for
a
personall
trespasse
before
a
heathen
tribunal
,
yet
to
deal
thus
with
a
heathen
(
or
publican
which
was
in
account
the
same
)
was
not
either
by
Christ
,
or
the
Apostle
counted
unlawful
(
but
only
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
Christian
with
Christian
,
v.
6.
)
and
consequently
with
a
perverse
refractary
brother
,
whom
you
see
Christ
gives
leave
to
account
and
deal
with
,
as
with
a
heathen
or
publican
,
it
would
not
be
unlawful
also
.
But
another
interpretation
I
shall
not
doubt
to
propose
to
you
,
that
by
heathen
and
publican
may
be
meant
a
desperate
deplored
sinner
,
such
as
the
Rabbins
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
sinner
,
as
in
the
Gospel
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
deplored
sinner
;
Thus
in
Musar
,
If
he
will
not
then
,
(
i.
e.
when
two
or
three
friends
have
been
taken
to
be
present
at
his
admonition
)
be
reconciled
,
go
and
leave
him
to
himself
;
for
such
an
one
is
implacable
,
and
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
whom
again
't
is
there
said
,
Si
nec
hoc
modo
quicquam
profecerit
,
i.
e.
adhibitis
amicis
,
if
this
second
admonition
doe
no
good
,
debet
eum
pudefacere
coram
multis
,
he
must
be
ashamed
before
many
,
(
which
may
be
the
meaning
of
Dic
Ecclesiae
,
Tell
it
to
the
Church
,
as
will
anon
appear
by
1
Tim.
5.10
.
)
and
this
interpretation
of
that
phrase
will
seem
most
probable
,
if
you
mark
1.
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
publicans
and
sinners
are
frequently
joyned
together
in
the
Gospel
,
as
once
Publicans
and
harlots
,
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sinner-women
.
2.
That
the
heathen
are
call'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sinners
,
as
when
't
is
said
that
Christ
was
by
the
Jews
delivered
into
the
hands
of
sinners
,
i.
e.
Romans
heathen
,
and
in
St
Paul
[
not
sinners
of
the
Gentiles
:
]
and
then
those
words
,
[
Let
him
be
to
thee
a
heathen
and
a
publican
]
will
sound
no
more
,
but
[
give
him
over
as
a
desperate
deplored
sinner
,
]
to
whom
those
priviledges
of
a
Christian
(
viz.
of
not
being
impleaded
before
an
heathen
tribunal
)
&c.
do
not
belong
,
i.
e.
leave
him
to
himself
.
This
sure
is
the
simplest
rendring
of
the
place
;
and
then
he
that
is
such
,
that
is
capable
of
that
denomination
,
is
certainly
fit
,
and
ripe
for
the
censures
of
the
Church
,
which
follow
in
the
next
verse
,
●nd
are
appointed
to
go
out
against
this
refractory
incorrigible
.
For
so
immediately
it
follows
,
Verily
I
say
unto
you
:
who
are
Sect.
10
those
you
?
why
1.
In
the
plurall
number
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
Secondly
▪
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
you
disciples
(
for
so
in
the
first
verse
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
disciples
came
to
him
with
a
question
,
and
v.
3.
he
said
,
Verily
I
say
to
you
,
i.
e.
to
you
disciples
,
and
v.
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
what
do
you
think
?
asking
the
disciples
,
or
appealing
to
their
own
judgement
,
and
so
still
the
same
auditors
continued
,
and
his
speech
addrest
to
them
,
I
say
unto
you
disciples
)
whatsoever
you
shall
bind
on
earth
,
&c.
Sect.
11
After
this
,
it
follows
v.
19.
again
I
say
unto
you
,
that
if
two
of
you
shall
agree
upon
earth
,
&c.
]
Many
false
illations
are
by
men
of
different
perswasions
made
from
these
words
,
which
will
all
vanish
,
I
conceive
,
and
the
truth
be
dis-involved
,
if
the
Reader
will
not
despise
this
one
observation
which
I
shall
offer
to
him
;
and
it
is
this
,
that
the
method
oft-times
used
in
Scripture
is
,
(
when
it
hath
proposed
one
or
two
severals
to
speak
of
)
to
resume
the
last
first
,
and
so
orderly
to
go
back
,
till
it
come
to
the
first
,
to
which
you
may
accommodate
that
expression
,
and
description
of
Gods
method
in
other
things
.
Many
that
are
last
,
are
first
(
the
last
in
proposing
,
first
in
handling
or
resuming
,
)
and
the
first
last
.
If
there
be
two
things
mentioned
one
after
another
,
and
any
occasion
to
adde
any
thing
on
each
of
them
,
then
I
say
the
observation
is
,
that
the
Scripture
sometimes
uses
to
resume
the
second
first
,
and
the
first
after
that
.
And
so
if
there
be
more
then
two
.
I
said
this
was
oft-times
the
manner
and
stile
of
Scripture
,
and
to
make
good
my
observation
,
I
am
a
little
obliged
to
go
out
of
my
way
,
and
present
you
with
some
examples
.
Three
visible
ones
I
shall
offer
you
out
of
one
book
,
the
Epistle
to
the
Hebrews
.
First
,
Chap.
5.
where
in
the
foure
first
verses
there
are
three
things
propounded
of
an
High
Priest
,
1.
That
he
offer
for
sinne
,
and
negotiate
the
cause
of
men
with
God.
2.
That
he
be
compassionate
toward
sinners
,
and
to
that
end
he
himself
infirme
,
and
offer
for
himselfe
as
well
as
the
people
.
3.
That
he
be
called
to
this
office
by
God
himself
.
To
these
three
the
Author
speaks
particularly
(
and
applies
them
to
Christ
)
in
the
remainder
of
the
Chapter
,
by
way
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
the
last
,
first
,
v.
5
,
6.
So
likewise
Christ
glorified
not
himself
to
be
made
an
high
Priest
,
&c.
To
the
second
next
,
v.
7.
&
8.
who
in
the
dayes
of
his
flesh
offered
up
prayers
,
and
supplications
,
prayers
,
and
the
ceremonies
of
petitioners
(
for
so
h
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
properly
signifies
,
olive
branches
,
the
embleme
that
petitioners
used
to
have
in
their
hands
)
with
strong
crying
and
teares
to
him
that
was
able
to
deliver
him
out
of
death
,
(
as
when
he
commended
his
spirit
into
Gods
hands
,
and
cryed
with
a
loud
voice
,
Matth.
27.50
.
Mark
15.37
.
Luke
23.46
.
at
the
delivering
these
words
)
And
i
was
heard
,
for
,
or
by
his
piety
,
through
the
great
ardency
of
that
his
prayer
(
exprest
both
by
the
loud
voice
in
three
Evangelists
,
and
by
the
bodily
worship
,
bowing
of
his
head
,
in
the
fourth
,
Joh.
19.30
.
)
or
as
it
may
possibly
signifie
,
He
was
delivered
from
his
fear
,
i.
e.
from
that
which
he
feared
and
prayed
against
.
And
though
he
were
a
Son
,
yet
from
the
things
he
suffered
,
he
learnt
obedience
,
(
whether
to
God
thus
designing
him
to
those
sufferings
,
and
to
that
office
of
hearing
prayers
,
or
to
men
,
by
giving
them
audience
in
their
prayers
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
,
so
to
heare
,
as
to
answer
a
request
.
)
And
then
the
Author
returns
to
the
first
,
last
,
v.
9.
Being
made
perfect
he
became
the
author
of
eternall
salvation
,
&c.
Thus
secondly
,
Heb.
9.1
.
the
Author
having
named
two
things
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
ordinances
of
worship
,
and
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
dilates
first
of
the
latter
of
them
,
v.
2
,
3
,
4
,
5.
For
there
was
a
tabernacle
made
,
the
first
,
&c.
and
after
the
second
vaile
,
the
tabernacle
,
&c.
and
over
it
the
Cherubims
of
glory
shadowing
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
(
not
mercy-seat
,
but
)
k
covering
of
the
arke
,
&c.
all
these
belonging
to
the
second
particular
,
and
then
afterwards
he
comes
back
to
the
former
,
the
ordinances
of
worship
,
v.
6.
Now
●hen
these
things
were
thus
ordain'd
,
the
Priest
went
alwaies
,
&c.
So
thirdly
,
Chap.
10.33
.
the
Author
having
mentioned
two
acts
of
suffering
in
them
,
the
first
personall
in
themselves
,
by
reproaches
,
and
afflictions
,
the
second
by
way
of
sympathy
with
their
Apostle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
partakers
with
,
or
relievers
of
others
that
were
so
tossed
;
in
the
next
verse
he
resumes
both
again
,
but
first
the
latter
,
For
ye
had
compassion
of
me
in
my
bands
,
ver
.
34.
and
then
secondly
the
former
,
took
joyfully
the
spoyling
of
your
goods
.
This
is
farther
evidenced
by
an
example
in
this
Gospel
,
Matth.
5.6
.
Give
not
that
which
is
holy
unto
dogs
,
neither
cast
your
pearls
before
swine
,
lest
they
tread
them
under
their
feet
,
and
turning
again
,
tear
and
rend
thee
.
Where
there
is
no
doubt
,
but
the
former
of
these
latter
speeches
belongs
to
the
latter
of
the
former
,
and
the
latter
of
the
latter
to
the
former
of
the
former
;
per
modum
regressus
,
by
way
of
going
backward
thus
,
Lest
the
swine
tread
the
pearls
under
their
feet
,
and
Lest
the
dogs
rend
and
tear
thee
.
For
it
is
not
the
manner
of
swine
to
fall
upon
men
,
and
tear
them
,
but
of
dogs
it
is
;
and
it
is
not
the
manner
of
dogs
to
tread
a
thing
under
their
feet
,
but
of
swine
it
is
;
So
the
2
Cor.
2.15
.
St
Paul
having
mentioned
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
first
,
and
then
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
them
that
are
saved
,
and
them
that
perish
;
he
goes
back
,
ver
.
16.
First
to
the
latter
of
them
,
to
those
a
savour
of
death
unto
death
,
but
to
these
a
savour
of
life
unto
life
;
So
in
the
Epistle
to
Philemon
v.
5.
hearing
of
thy
love
,
and
faith
which
thou
hast
towards
the
Lord
Jesus
,
and
towards
all
the
Saints
;
't
is
apparent
that
the
Lord
Jesus
is
the
object
of
the
faith
,
and
the
[
all
Saints
]
the
object
of
the
love
.
So
again
Rom.
14.
having
set
down
two
heads
of
discourse
,
that
the
strong
should
not
set
at
nought
the
weake
;
nor
secondly
the
weake
judge
or
condemne
the
strong
,
v.
3.
he
resumes
the
latter
first
,
v.
4.
who
art
thou
that
judgest
?
and
then
v
,
10.
returns
to
the
former
,
and
thou
why
dost
thou
set
at
nought
thy
brother
?
So
Matth.
23.25
.
Christ
having
mention'd
first
the
outside
of
the
cup
or
platter
,
then
the
inside
,
v.
26.
he
returns
first
to
the
cleansing
of
the
inside
,
then
the
outside
of
it
.
So
1
Cor.
6.11
.
after
the
generall
of
washing
,
which
contains
the
two
subsequent
,
sanctifying
and
justifying
;
the
mention
of
our
Lord
Jesus
Christ
,
which
is
first
named
,
must
belong
to
the
latter
of
the
two
,
that
of
justification
;
and
the
Spirit
of
our
God
to
the
former
,
that
of
sanctifying
.
Other
examples
of
this
observation
I
shall
leave
the
Reader
Sect.
12
to
observe
,
when
he
reads
the
Scripture
more
ponderingly
,
and
only
proceed
to
help
him
to
take
notice
of
it
in
the
point
in
hand
.
Three
cases
,
it
is
apparent
,
are
here
mention'd
orderly
by
our
Saviour
in
the
matter
of
trespasse
,
1.
Telling
the
trespasser
of
his
fault
between
him
and
thee
alone
.
Secondly
,
taking
one
or
two
with
thee
,
to
do
it
more
convincingly
,
and
with
greater
authority
.
Thirdly
,
telling
the
Church
of
it
.
Having
said
somewhat
to
each
of
these
,
as
he
delivered
them
in
the
three
first
verses
,
15
,
16
,
17.
he
resumes
the
matter
again
,
and
speakes
first
to
the
last
of
them
,
v.
18.
telling
them
,
what
,
after
the
not
succeeding
of
the
third
admonition
,
the
Apostles
and
their
successors
are
to
doe
,
when
the
cognizance
of
this
injury
and
contumacy
comes
before
them
(
which
,
that
in
every
case
of
trespasse
,
it
alwayes
should
,
I
conceive
,
doth
not
hence
appear
to
be
necessary
,
save
only
in
case
that
the
Magistrate
or
secular
tribunal
be
heathen
,
because
that
supposition
may
perhaps
be
the
ground
of
the
sit
tibi
Ethnicus
,
on
which
the
other
is
superstructed
)
viz.
excommunicate
such
a
refractary
till
reformation
,
and
then
upon
that
,
absolve
him
again
,
and
[
verily
I
say
unto
you
,
whatsoever
you
shall
bind
on
earth
,
&c.
]
From
this
view
it
is
not
irrational
to
conclude
,
that
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Church
and
the
disciples
(
considered
prophetically
under
the
notion
of
Apostles
,
i.
e.
Founders
first
,
then
Governours
of
Churches
)
may
in
that
place
signifie
the
same
thing
.
So
saith
St
Chrysost
.
in
Mat.
Hom.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Tell
it
to
the
Church
,
i.
e.
to
the
Presidents
and
Rulers
of
it
;
and
Theophyl
.
in
Mat.
18.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
the
Church
for
the
Rulers
of
the
Church
;
To
which
purpose
it
is
observable
,
what
Kimchi
a
Jewish
learned
Rabbi
hath
affirmed
,
that
the
Governours
,
and
Rulers
are
oft
meant
by
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Congregation
;
and
so
Philo
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Congregation
is
the
Priests
.
Agreeable
to
which
is
the
inscription
of
the
ancient
Apostolical
Epistle
of
Clemens
Romanus
to
the
Corinthians
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Church
of
God
that
dwels
at
Rome
,
meaning
,
I
conceive
by
the
title
[
the
Church
]
himself
(
who
wrote
the
Epistle
,
and
was
chief
there
,
or
Bishop
at
that
time
)
and
the
other
Clergy
with
him
;
For
so
the
other
part
of
the
inscription
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
the
Church
of
God
at
Corinth
]
is
after
explained
by
him
,
in
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
the
Bishops
,
and
Deacons
;
but
if
this
will
not
be
acknowledged
,
then
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
shal
give
you
leave
to
understand
any
meeting
or
Congregation
of
pious
men
,
either
a
consessus
Presbyterorum
,
a
Colledge
of
Presbyters
,
which
were
ordinarily
assistant
to
the
Bishop
in
the
antient
Church
,
or
possibly
the
whole
or
any
part
of
the
people
convened
,
whose
authority
or
consent
may
work
somewhat
upon
the
offender
,
as
St
Paul
conceives
it
were
apt
to
doe
,
when
he
commands
Timothy
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
rebuke
the
offenders
before
all
men
,
i.
e.
in
the
presence
of
the
community
of
the
people
,
1
Tim.
5.20
.
and
perhaps
when
he
speaks
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Cor.
2.6
.
the
rebuke
that
was
by
or
under
the
many
,
though
it
be
not
certain
whether
that
signifie
the
chastisement
,
(
as
our
English
reads
)
punishment
and
censure
inflicted
by
the
Presbyterie
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
under
them
,
those
assisting
or
joyning
in
the
censure
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
acts
of
Canonical
severity
,
(
which
in
case
of
sorrow
and
relenting
of
the
offender
upon
rebuke
,
or
admonition
before
ejection
out
of
the
Church
,
were
wont
to
be
thought
sufficient
without
excommunication
,
and
after
excommunication
,
as
in
this
place
to
the
Corinthians
,
if
they
were
submitted
to
,
were
sufficient
,
though
not
presently
to
restore
him
to
the
communion
,
yet
to
make
him
capable
of
being
prayed
for
by
the
Church
,
1
Joh.
5.16
.
and
to
be
delivered
from
the
stripes
of
Satan
,
the
diseases
that
the
delivering
to
Satan
in
the
Apostles
times
brought
upon
them
;
)
or
whether
,
as
the
words
may
be
rendred
,
it
import
the
rebuke
,
or
reproof
,
viz.
the
third
admonition
,
(
or
the
second
given
by
the
Bishop
,
which
was
equivalent
to
that
)
which
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
under
,
or
in
the
presence
of
many
,
viz.
of
the
people
or
Congregation
.
The
former
of
these
senses
seems
more
agreeable
to
the
place
to
the
Cor.
the
latter
rather
to
belong
to
that
in
the
1
Tim.
and
so
that
which
even
now
in
Musar
was
coram
multis
,
before
many
,
and
in
S.
Paul
(
if
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
under
many
,
yet
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
presence
of
all
men
,
Christ
may
here
expresse
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Church
.
This
interpretation
being
admitted
,
or
not
rejected
,
it
then
follows
commodiously
,
and
reasonably
in
the
text
of
the
Evangelist
,
that
after
the
matter
is
brought
to
them
(
i.
e.
to
those
many
)
or
after
this
act
of
reproofe
,
or
rebuke
before
them
,
&
upon
continued
refractarinesse
to
these
last
admonitions
,
then
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
that
sure
is
)
the
Apostles
or
Governors
of
the
Church
,
the
Pastors
,
(
which
cannot
be
in
any
reason
excluded
from
under
the
former
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Church
,
whatsoever
it
signifies
)
and
those
already
promised
this
power
,
chap.
16.
may
,
or
shall
bind
,
or
excommunicate
them
.
And
that
is
the
summe
of
the
18.
v.
in
reference
to
the
17.
and
then
v.
19.
Again
I
say
unto
you
,
(
or
as
a
very
l
antient
Manuscript
,
and
some
printed
copies
read
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
again
verily
I
say
unto
you
,
that
second
verily
noting
the
speech
to
be
of
a
new
matter
)
that
if
two
of
you
shall
agree
upon
the
earth
,
or
here
below
,
(
in
reference
to
the
second
thing
mention'd
,
v.
16.
take
with
you
one
or
two
)
concerning
any
thing
,
which
they
shall
aske
,
it
shall
be
done
unto
them
of
my
Father
,
&c.
For
where
two
or
three
are
gathered
together
in
my
Name
,
there
am
I
in
the
midst
of
them
,
which
words
are
brought
to
give
authority
to
the
solemn
admonitions
of
the
second
order
(
addrest
by
the
injur'd
man
,
accompanied
with
one
or
two
assistants
or
witnesses
to
inforce
them
)
by
telling
them
,
that
as
the
consessus
trium
virorum
,
the
assize
of
three
men
among
the
Jewes
had
some
power
;
so
shall
any
two
or
three
Christians
be
considerable
in
this
matter
,
having
the
priviledge
of
Gods
presence
,
as
in
their
prayers
thus
united
,
so
also
in
this
act
of
united
admonition
;
for
,
first
,
God
is
to
be
thought
to
be
in
the
midst
of
them
,
(
as
that
fourth
person
added
to
the
three
children
in
the
furnace
,
and
the
face
of
that
fourth
like
the
Son
of
God
)
to
be
present
with
them
(
as
it
is
1
Cor.
5.4
.
)
in
this
his
ordinance
,
in
this
piece
of
Discipline
apointed
by
him
;
whereupon
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
refractarinesse
of
the
transgressor
is
become
so
much
the
greater
in
this
case
;
and
besides
,
secondly
,
if
upon
admonition
,
they
shall
be
hearkned
to
,
it
will
be
in
their
power
to
pray
for
the
penitent
trespasser
,
(
as
James
5.16
.
)
and
that
prayer
of
theirs
joyned
with
the
injured
person
is
likely
to
be
more
effectuall
then
a
single
prayer
,
and
so
in
both
these
respects
a
greater
weight
is
set
on
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
taking
of
one
,
or
two
with
him
.
Thus
having
returned
to
the
second
of
the
three
,
in
the
second
place
,
and
dispatched
that
,
the
method
would
direct
to
go
on
to
the
first
again
in
the
third
place
;
but
in
stead
of
that
,
St
Peter
it
seems
asks
again
about
it
,
how
long
a
man
is
to
forgive
private
injuries
;
and
the
answer
in
the
following
words
supplieth
the
place
of
having
proceeded
to
that
,
and
serves
for
the
conclusion
of
the
whole
matter
.
The
result
then
of
this
whole
Chapter
is
this
,
that
of
the
Sect.
13
three
places
of
the
Gospel
,
concerning
the
donation
of
the
power
of
binding
,
and
loosing
,
two
of
them
at
the
first
sight
most
clearly
convince
,
this
power
to
be
given
to
the
Apostles
,
as
governors
of
the
Church
,
(
which
will
not
be
communicable
to
any
,
but
either
to
others
that
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
also
,
set
apart
to
the
office
,
immediately
by
Christ
,
or
to
their
successours
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Theoph.
in
Mat.
18.
)
and
the
third
upon
a
thorough
consideration
doth
the
same
also
.
For
this
we
have
the
plain
testimony
of
Theophylact
on
that
place
Mat.
18.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
The
power
of
binding
and
loosing
was
given
to
all
the
Apostles
;
When
?
why
,
when
he
said
,
Whose
sins
ye
remit
,
they
are
remitted
,
&c.
i.
e.
in
this
place
of
St
John
:
and
again
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
[
and
I
will
give
]
it
signifies
the
future
,
i.
e.
the
time
after
the
resurrection
,
which
is
that
in
S.
John
also
;
and
again
on
Mat.
16.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
where
the
binding
in
S.
Mat.
and
the
remitting
in
S.
John
are
put
together
,
as
belonging
to
the
same
matter
:
and
it
is
confirm'd
by
no
mean
authority
,
that
of
S.
Paul
himself
,
of
himself
,
2
Cor.
13.10
.
where
speaking
of
these
censures
,
(
noted
there
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
using
excision
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
all
one
,
and
which
,
it
seems
,
he
as
an
Apostle
was
to
use
among
them
,
he
,
not
the
Congregation
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
will
not
spare
)
he
addeth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
the
power
that
Christ
hath
given
me
,
(
which
sure
was
not
peculiar
to
him
,
but
common
to
the
rest
of
the
Apostles
,
which
had
it
before
him
,
and
in
a
more
ordinary
way
)
and
ver
.
3.
he
distinctly
calls
it
,
Christ
speaking
in
him
,
a
high
expression
,
making
every
such
act
of
judicature
in
him
,
an
act
of
Christ
.
CAP.
III.
Sect.
1
THe
only
difficulty
remaining
in
the
point
,
will
be
,
who
are
the
Apostles
successors
in
that
power
;
and
when
the
question
is
asked
of
that
power
,
I
must
be
understood
of
the
power
of
governing
the
Church
peculiarly
(
of
which
the
power
of
the
Keyes
was
,
and
is
a
principal
branch
)
for
it
must
again
be
remembred
,
that
the
Apostles
are
to
be
considered
under
a
double
notion
:
1.
As
Planters
,
then
as
Governors
of
the
Church
.
The
title
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
its
literall
notation
of
Missus
,
sent
,
(
Embassadour
or
Messenger
)
belongs
peculiarly
to
the
former
of
these
,
and
so
though
it
have
some
extraordinary
privileges
annext
to
it
,
necessary
to
the
work
of
planting
,
(
as
the
gift
of
tongues
,
the
power
of
working
miracles
)
which
ennobles
it
beyond
the
order
of
Governours
in
the
Churches
since
their
plantation
,
yet
in
the
persons
of
the
Apostles
,
it
was
but
a
precedaneous
power
,
preparatory
to
that
other
of
ruling
,
or
governing
,
which
no
doubt
is
the
reason
that
Chrysost
.
calls
Ignatius
the
martyr
,
both
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Apostle
and
Bishop
,
and
perhaps
is
the
meaning
of
that
saying
of
an
Anonymus
writer
,
in
m
Photius
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
the
Apostle
Timothy
was
by
St
Paul
ordained
,
and
enthronized
,
or
seated
Bishop
of
the
Metropolis
of
the
Ephesians
,
i.
e.
that
he
that
had
helped
to
plant
Churches
,
and
so
was
an
Apostle
sent
out
to
that
purpose
,
was
at
length
ordained
Bishop
to
govern
that
of
Ephesus
being
planted
.
Which
distinction
being
premised
'
,
the
question
will
now
more
easily
be
satisfied
,
being
proposed
in
these
terms
,
[
Who
were
the
Apostles
successors
in
that
power
,
which
concerned
the
governing
these
Churches
which
they
had
planted
]
And
1.
I
answer
,
that
it
being
a
matter
of
fact
,
or
story
,
later
then
that
the
Scripture
can
universally
reach
to
it
,
cannot
be
fully
satisfied
,
or
answered
from
thence
,
any
further
then
the
persons
of
Timothy
or
Titus
,
&c.
and
the
severall
Angels
of
the
Churches
in
the
Apocalypse
(
who
are
acknowledged
by
all
the
Antients
to
be
single
persons
,
that
had
power
over
all
others
in
those
Churches
,
)
but
will
in
the
full
latitude
through
the
universal
Church
in
those
times
,
be
made
clear
from
the
next
evidences
,
that
we
have
,
viz.
from
the
consent
of
the
Greek
and
Latine
Fathers
,
who
generally
resolve
,
that
Bishops
are
those
successors
.
This
I
shall
not
be
so
unreasonable
as
to
attempt
to
prove
at
large
through
the
writings
of
those
Fathers
,
but
content
my self
with
one
or
two
of
the
first
of
them
.
Of
this
number
I
conceive
the
testimony
of
Clemens
Romanus
Sect.
2
in
his
Epistle
to
the
Corinth
.
(
which
hath
been
so
often
of
late
produced
)
might
to
any
disinteressed
person
be
allowed
to
have
some
force
in
it
;
where
speaking
of
the
Apostles
,
he
saith
,
that
they
foreseeing
that
there
would
be
contention
and
emulation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
about
the
name
,
or
(
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
denote
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
dignity
of
Bishops
or
Episcopacy
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
for
I
doubt
not
but
that
is
the
reading
,
and
the
sense
there
)
they
set
down
a
list
,
or
continuation
of
successors
,
(
as
when
Hesychius
,
(
and
out
of
him
Varinus
)
renders
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
perhaps
it
may
be
a
false
print
,
as
there
be
many
in
the
edition
of
that
book
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
howsoever
the
Analogy
from
thence
will
extend
to
this
also
,
that
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
will
signifie
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
inheritance
,
or
succession
)
that
when
any
dyed
such
a
certain
person
should
succeed
him
.
To
which
affirmation
of
Clemens
,
when
I
have
added
(
that
which
all
Ecclesiasticall
Stories
have
made
familiar
to
us
)
that
there
were
preserved
in
several
Churches
such
n
rols
and
catalogues
of
Bishops
beginning
from
the
Apostles
in
each
See
,
I
shall
conceive
that
that
of
Clemens
was
a
pertinent
testimony
to
this
purpose
;
especially
when
the
voice
of
antiquity
is
so
clear
,
that
o
Clemens
himself
was
one
of
those
Bishops
(
an
Adjutor
of
the
Apostles
in
their
life
time
,
and
after
the
departure
of
Linus
,
and
Cletus
,
the
onely
one
that
retained
the
name
of
Bishop
in
Rome
,
all
others
being
stiled
Presbyters
only
)
that
p
Vedelius
at
Geneva
hath
at
large
acknowledged
it
,
Exercit.
in
Ignat.
Ignat.
Epist
.
ad
Mar.
Cassabol
.
c.
3.
Sect.
3
After
Clemens
(
an
assertor
at
once
,
and
example
of
this
truth
)
I
must
next
appeal
to
the
Martyr
Ignatius
himself
also
Bishop
of
Antioch
,
that
lived
in
the
Apostles
age
,
and
is
by
the
enemies
of
Episcopacy
discerned
to
be
so
full
a
treasure
of
this
truth
(
and
of
others
in
this
kind
)
in
so
many
notable
passages
,
that
there
hath
been
no
way
(
imaginable
by
those
who
resolve
to
have
it
otherwise
)
to
resist
the
plainnesse
of
his
authorities
;
but
first
by
q
scoffes
and
defamations
;
Secondly
,
by
r
confident
rejecting
of
our
whole
volume
of
his
Epistles
,
as
spurious
,
and
of
a
latter
birth
;
and
thirdly
,
by
some
very
slender
shewes
of
proof
,
that
they
are
so
.
One
special
of
this
sort
(
which
I
see
lately
made
use
of
by
Salmasius
,
and
for
which
it
ſ
now
appears
he
was
beholding
to
a
sight
of
Blundels
book
,
not
then
printed
)
I
shall
mention
to
remove
prejudices
,
and
it
is
this
;
that
in
the
Epistle
to
the
Magnesians
,
he
distinctly
calls
Episcopacy
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
,
saith
that
learned
Grammarian
,
signifies
it
to
be
a
new
Order
,
and
he
attempts
to
prove
it
,
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
he
,
cannot
be
referred
to
the
age
;
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
agreeable
whereunto
he
interprets
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Tim.
2.22
.
to
be
novae
,
or
novarum
rerum
cupiditates
,
new
desires
,
or
of
new
things
.
The
dealing
of
this
learned
Grammarian
in
this
businesse
will
Sect.
4
be
sufficiently
strange
to
him
,
that
considers
the
whole
matter
.
I
shall
only
(
in
passing
)
give
some
few
hints
of
judging
it
,
by
telling
you
first
,
that
the
generality
of
Copies
read
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
youth
of
the
Bishop
(
and
no
one
of
the
Greek
editions
hath
so
much
as
mention'd
any
various
lection
in
that
place
,
till
now
the
Florentine
or
Laurentian
copy
hath
given
us
that
variety
.
)
Secondly
,
that
the
whole
context
of
the
Epistle
drives
to
this
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
even
this
Author
confesses
,
by
saying
,
that
he
perswades
them
to
receive
their
Bishop
,
and
give
him
honour
,
quamvis
aetate
juniori
,
though
he
were
younger
then
they
,
and
again
that
he
goes
on
to
tell
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
it
becomes
them
not
to
be
too
familiar
with
the
age
of
their
Bishop
.
But
then
besides
this
,
thirdly
,
the
vulgar
,
and
even
Geneva
edition
reading
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
back
it
with
citation
of
places
of
Scripture
pertinent
only
to
that
sense
,
as
that
Wisdome
is
not
alwayes
with
the
hoary
hair
,
&c.
Fourthly
,
that
other
reading
is
not
avowed
by
,
or
cited
from
any
Greek
manuscript
,
but
onely
that
in
the
Laurentiana
Bibliotheca
,
and
the
old
Latine
,
made
use
of
by
the
most
Reverend
Primate
of
Armach
,
which
is
directly
translated
out
of
it
,
and
so
doth
not
at
all
adde
to
the
authority
.
But
then
fifthly
,
if
that
reading
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
should
be
acknowledged
,
yet
would
it
conclude
nothing
against
the
Order
of
Bishops
in
those
first
times
.
For
1.
what
if
it
were
a
new
Order
in
Ignatius
his
time
?
that
were
pretty
antient
,
Ignatius
living
with
the
Apostles
;
for
that
it
was
written
by
some
body
else
above
200.
years
after
Christ
,
wil
want
some
other
probation
.
Secondly
,
there
is
no
necessity
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
must
signifie
a
new
order
,
for
although
,
as
he
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
not
signifie
age
,
nor
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
young
,
but
may
be
interpreted
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
new
,
&c.
yet
we
are
not
bound
to
accept
that
interpretation
of
it
,
when
the
Context
of
the
Epistle
belongs
to
another
matter
,
and
when
another
interpretation
of
this
phrase
may
be
given
,
which
(
if
that
reading
were
acknowledged
)
wil
reconcile
all
difficulties
;
For
why
may
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifie
ordination
?
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
,
that
belongs
to
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
a
young
man
,
and
so
it
shall
be
the
Ordination
of
a
young
man
,
or
a
young
mans
being
Bishop
,
which
might
have
been
apt
to
provoke
contempt
in
inferiors
,
if
that
good
Martyr
had
not
fortified
them
against
that
temptation
.
And
lastly
for
the
interpretation
of
that
place
of
S.
Paul
to
Timothy
,
it
is
so
new
,
and
so
irrationally
preferred
before
the
ordinary
one
,
that
one
may
justly
conclude
,
't
was
prejudice
,
and
willingnesse
to
find
an
example
for
his
novelty
,
that
made
him
think
of
this
;
for
why
should
not
the
lusts
(
there
appointed
to
be
avoided
)
be
youthfull
lusts
,
or
such
as
young
men
are
subject
to
?
why
new
lusts
;
or
desires
of
new
things
?
were
not
the
old
ordinary
lusts
(
so
frequent
among
young
men
)
fit
enough
to
be
avoided
?
might
any
other
be
enjoyed
,
so
they
were
not
new
?
I
am
sorry
I
have
insisted
so
long
on
so
weak
an
objection
,
and
yet
it
is
the
best
that
that
learned
man
(
so
much
looked
on
,
and
believed
in
this
matter
by
those
who
desire
change
)
hath
produced
,
on
which
to
build
a●l
his
confidence
,
that
those
Epistles
are
not
Ignatius's
:
And
't
is
a
little
strange
that
another
learned
man
t
And.
Rivet
should
speak
of
Episcopacy
as
of
a
novell
order
,
and
adde
[
sive
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ut
loquitur
Ignatius
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
making
Ignatius
to
say
this
,
which
if
he
doth
,
then
is
not
only
his
Illustriss
.
Salmatius
deceived
,
but
also
Episcopacy
must
be
acknowledged
in
Ignatius's
time
,
in
which
if
it
were
acknowledged
to
be
novel
,
it
will
still
be
antient
enough
;
and
so
't
is
indeed
by
that
Author
confest
(
perhaps
by
incogitancy
)
in
the
next
page
,
when
he
acknowledges
,
that
the
custome
of
Presbyters
joyning
with
the
Bishop
in
imposition
of
hands
on
a
Presbyter
(
which
sure
is
to
suppose
,
not
to
deny
the
office
of
Bishops
)
ex
veteris
aevi
reliquiis
mansit
,
and
specifies
what
age
he
means
,
by
[
juxta
illud
Apostoli
per
impositionem
manuum
Presbyterii
]
wherein
yet
it
had
been
more
ingenuous
to
have
rendred
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
cum
,
and
not
have
chang'd
it
into
per
,
quite
contrary
to
the
text
;
but
this
by
the
way
.
As
for
that
other
argument
added
by
Salmasius
,
that
in
that
Epistle
to
the
Magnesians
there
is
mention
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
when
he
saith
that
Christ
was
not
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
by
which
he
concludes
that
Epistle
writen
after
Valentinus
,
whose
Idiom
that
was
;
if
the
argumemt
were
concluding
,
(
as
v
Is
.
Vossius
in
his
late
Edition
hath
sufficently
proved
it
is
not
)
it
cannot
sure
be
in
force
against
us
,
who
find
no
such
thing
in
our
former
Greek
Copies
;
or
,
if
we
did
,
could
readily
acknowledge
any
such
passage
to
be
supposititious
,
and
those
few
words
taken
into
the
text
out
of
the
margent
,
without
casting
away
the
whole
volume
of
Epistles
in
that
fit
of
jealousie
,
or
rage
;
if
I
could
discerne
in
that
writer
any
other
sh●w
of
argument
against
that
general
opinion
,
which
the
Christian
world
hath
had
of
these
Epistles
,
I
should
proceed
to
the
weighing
of
it
.
But
now
upon
the
Edition
of
Blondels
book
(
out
of
which
Salmasius
only
brought
us
some
gleanings
)
we
find
a
great
deale
of
paines
taken
to
cast
off
those
Epistles
;
and
it
is
very
observable
first
,
that
he
that
hath
taken
in
all
the
antient
Church-writers
into
his
catalogue
(
even
Hermas
himselfe
,
without
any
note
or
character
of
apocryphal
set
upon
him
)
and
out
of
each
of
them
laboured
(
though
very
improsperously
)
to
gather
some
honey
to
his
hive
,
some
word
or
other
,
that
might
look
like
an
accordance
with
that
opinion
which
he
asserts
out
of
St
Hierome
,
and
,
it
seemes
,
had
skill
enough
to
make
even
Tertullian
,
Irenaeus
,
and
Cyprian
,
(
and
many
others
that
have
innumerable
manifest
places
against
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
equality
of
Bishops
and
Presbyters
)
instrumental
to
his
designe
,
was
not
able
to
find
one
sentence
in
Ignatius
,
which
might
be
perswaded
to
be
usefull
to
him
,
and
therefore
hath
exprest
that
severity
on
him
,
that
he
hath
not
thought
reasonable
on
any
other
,
even
those
which
all
antiquity
hath
rejected
;
So
partial
and
unequal
is
the
mind
of
man
,
when
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
that
I
say
no
worse
)
hath
the
ruling
of
our
counsels
.
The
exceptions
which
this
learned
man
hath
made
against
Ignatius
being
the
author
of
those
Epistles
,
are
1.
Scriptionis
genus
affectatum
,
an
affected
kind
of
writing
,
pompous
Epithets
(
which
saith
he
,
could
not
agree
with
an
Apostle
,
panting
in
the
chaines
of
Martyrs
)
such
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
among
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
the
very
naming
of
which
,
I
suppose
,
doth
shew
the
frivolousnesse
of
the
charge
,
and
weaknesse
of
the
inference
from
it
;
for
sure
an
Authour
may
use
compounded
words
,
(
yea
and
words
of
his
own
making
,
as
,
I
suppose
,
St
Paul's
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
acknowledged
to
be
,
and
yet
many
of
these
recited
from
those
Epistles
are
not
)
without
the
crime
of
affectation
,
as
well
as
St
Paul
might
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
like
:
and
though
a
holy
Martyr
in
his
chains
may
not
be
allowed
the
vanity
of
affectation
as
that
hunts
for
glory
from
men
,
yet
sure
he
may
be
allowed
to
have
elevated
affections
,
and
by
the
command
of
them
,
to
use
expressions
which
are
not
vulgar
&
ordinary
.
The
second
is
his
barbarous
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
indeed
are
Latine
words
made
Greek
,
but
so
there
are
many
more
in
the
New
Testament
,
in
stead
of
those
four
charged
on
Ignatius
as
barbarismes
,
these
fifteen
which
are
ready
at
hand
to
me
,
(
I
will
not
take
the
pains
to
seek
for
others
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
many
as
Latinizing
(
i.
e.
barbarous
)
phrases
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
like
.
And
't
is
a
little
strange
how
this
learned
man
hath
minced
this
matter
,
confessing
indeed
that
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Gospel
(
naming
only
one
of
so
great
a
number
)
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Hegesippus
:
and
for
the
excuse
of
that
one
word
in
Hegesippus
,
adding
that
he
was
at
Rome
from
the
year
150
to
170.
whereas
this
liberty
might
be
allowed
either
Ignatius
,
or
Hegesippus
,
without
having
been
so
long
at
Rome
,
as
wel
as
the
Writers
of
the
New
Testament
,
which
have
three
times
more
of
such
words
then
he
cites
out
of
both
of
them
.
The
third
is
,
severall
passages
,
quae
incommodè
dicta
videri
possunt
,
which
may
seem
incommodiously
spoken
,
(
and
if
it
be
but
[
seem
,
]
and
that
but
[
may
seem
,
]
and
at
last
but
[
incommodiously
spoken
,
]
sure
this
charge
will
not
wound
deep
)
&
comparationes
non
exactae
ad
amussim
,
comparisons
not
drawn
by
the
rule
exactly
,
(
and
truly
the
Martyr
that
was
not
to
be
permitted
to
have
the
vanity
to
affect
,
might
as
well
be
thought
not
to
have
the
leasure
to
take
the
line
and
the
plummet
,
and
delineate
every
expression
so
exactly
;
But
what
are
the
miscarriages
,
and
defects
in
this
kinde
?
why
,
that
he
calls
the
Spirit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
cord
,
and
Faith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Leader
,
whence
,
saith
he
,
in
Ignatius's
esteem
,
Fidei
potior
quàm
Spiritus
functio
,
Faith
hath
a
nobler
office
then
the
Spirit
.
But
why
may
not
I
more
truly
say
,
that
the
advantage
in
that
comparison
is
given
to
the
Spirit
,
because
that
is
said
to
draw
,
when
Faith
doth
lead
only
?
'T
is
certainly
clear
that
his
anger
was
very
causlesse
,
who
could
quarrell
at
that
doctrine
,
which
is
in
effect
no
more
then
this
,
That
the
Word
of
God
apprehended
by
Faith
doth
lead
us
our
way
to
heaven
,
and
the
Spirit
of
God
is
the
cord
to
draw
us
thither
.
2.
That
he
calls
his
bands
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
spirituall
jewels
,
in
which
he
wishes
he
might
rise
,
whereas
,
saith
Blondel
,
there
is
nothing
properly
spirituall
in
the
bands
which
wicked
men
put
on
the
body
of
a
martyr
,
and
no
hope
that
he
should
rise
in
those
bands
.
But
sure
his
sufferings
may
be
called
his
bands
,
and
those
be
matter
of
joy
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
his
Spirit
,
more
then
all
the
Gemmes
to
the
most
vain
glorious
worldling
,
and
this
be
very
commodiously
exprest
by
those
words
,
and
then
sure
he
might
wish
,
(
though
not
hope
)
(
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
no
more
)
to
have
this
matter
of
joy
continued
to
him
,
and
so
that
he
might
rise
with
them
.
3.
That
he
uses
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
so
oft
;
What
a
cruelty
upon
a
patient
Martyr
is
this
,
not
to
give
him
leave
to
use
such
frequent
innocent
words
as
these
frequently
,
as
well
as
St
Paul
is
allowed
the
very
same
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
these
are
certainly
streined
exceptions
,
the
learned
man
was
at
great
leasure
to
quarel
,
when
this
provocation
was
accepted
.
4.
That
when
Baptisme
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
weapons
,
he
calls
Faith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
an
hlmet
;
love
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
a
spear
;
patience
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
a
compleat
armour
.
For
x
what
,
saith
he
,
doth
faith
and
love
,
&c.
confer
to
him
that
is
already
armed
by
baptisme
?
and
if
patience
be
the
Christians
compleat
armour
,
what
new
advantage
hath
he
by
having
a
helmet
from
faith
?
but
why
may
not
Baptisme
be
called
weapons
in
the
plurall
,
and
every
of
those
graces
profest
and
vowed
in
baptisme
,
have
their
severall
uses
in
the
after
life
?
and
sure
the
armour
of
baptisme
is
not
so
perfectly
of
proof
,
but
that
there
is
need
of
the
exercise
of
every
one
of
those
Christian
virtues
to
hold
out
against
the
impressions
of
Satan
,
which
are
like
to
be
so
oft
repeated
;
and
if
faith
do
not
defend
the
head
,
and
charity
the
heart
,
and
patience
and
perseverance
every
part
of
the
body
,
i.
e.
every
action
of
the
future
life
,
that
subtle
enemy
may
chance
to
wound
us
mortally
.
As
for
the
new
advantage
of
faith
to
him
that
hath
the
compleat
armour
of
patience
,
the
Author
of
that
Epistle
saith
no
such
thing
,
but
on
the
other
side
first
requires
the
helmet
of
faith
,
and
then
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
patience
,
that
sure
is
the
arming
of
all
parts
,
which
were
not
before
armed
,
and
that
may
go
for
an
addition
,
as
perseverance
is
to
sanctity
,
and
as
our
Saviour
saith
of
his
believers
,
that
he
that
endureth
to
the
end
shall
be
saved
.
5.
That
't
is
not
likely
that
presently
after
Ignatius
comming
into
Asia
,
Bishops
,
Presbyters
,
and
Deacons
should
be
ordained
ejus
rogatu
,
at
his
intreaty
,
qui
ad
Antiochinos
Asinorum
gratulatorias
Epistòlas
deferrent
,
who
should
carry
the
gratulatory
Epistles
of
the
Asians
to
the
Christians
of
Antioch
.
I
shall
only
say
to
this
,
1.
That
they
were
ordained
to
some
other
end
beside
this
,
yet
might
perform
that
task
also
,
and
that
very
solemnly
.
2.
That
a
probable
argument
,
or
a
conceived
improbability
against
a
narration
of
a
matter
of
fact
(
which
relies
not
upon
a
confluence
of
all
probabilities
,
but
only
on
the
authority
of
the
Relatour
)
is
of
all
other
the
most
unconvincing
;
there
was
nothing
ever
done
1600
years
ago
,
but
a
good
phansie
will
observe
some
improbability
in
it
,
and
the
matter
of
fact
being
still
but
one
,
when
the
possibilities
which
never
did
come
to
passe
,
are
infinite
,
some
one
of
those
possibilities
may
perhaps
become
at
a
distance
,
to
him
that
knows
nothing
of
the
fact
(
but
would
perswade
others
that
't
was
never
done
)
tolerably
probable
also
.
3.
That
he
bids
follow
the
Bishop
as
Christ
did
his
Father
;
and
the
Presbytery
,
ut
Apostolos
,
as
the
Apostles
,
and
saith
that
he
that
doth
any
thing
clancularly
without
the
Bishops
knowledge
,
is
to
be
thought
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
serve
the
Devil
:
whereupon
,
saith
he
,
An
Episcopos
ullos
Prerbyterorum
comparatione
Dominos
,
imo
Deos
à
Christi
martyre
habitos
credere
par
est
?
Is
it
fit
to
believe
that
any
Bishops
in
comparison
to
Presbyters
should
be
counted
Lords
,
yea
Gods
by
that
Martyr
of
Christ
?
But
sure
this
is
to
pervert
and
torment
the
sense
of
that
Martyr
;
For
to
bid
follow
Bishops
as
Christ
did
his
Father
,
is
far
enough
from
making
Lords
or
Gods
of
them
:
nay
if
the
comparison
were
bound
to
hold
that
way
,
it
were
more
proper
to
prove
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
equality
of
Bishops
and
Presbyters
,
for
sure
Christ
was
equall
with
his
Father
:
and
't
is
observable
that
in
the
place
of
Polycarp
set
down
by
this
learned
man
,
p.
15.
when
obedience
is
required
to
Presbyters
and
Deacons
as
to
God
and
Christ
,
he
finds
no
fault
with
it
,
though
that
be
the
very
thing
actually
said
by
Polycarp
of
Presbyters
and
Deacons
,
that
here
he
unjustly
first
imposes
on
,
then
accuses
in
Ignatius's
words
of
Bishops
,
which
yet
are
,
onely
for
the
manner
of
performing
the
obedience
due
to
Bishops
,
as
Christ
obeyed
his
Father
,
and
cannot
be
extended
to
any
equalizing
the
Bishop
to
God
,
or
the
least
appearance
of
doing
so
.
'T
were
too
long
to
go
thorow
,
and
render
formal
answers
to
the
rest
of
the
heap
of
exceptions
,
which
are
every
one
single
so
slight
,
and
of
no
value
(
and
consequently
the
totall
of
them
will
not
amount
any
higher
,
it
being
not
in
the
power
of
1000
probables
to
become
one
demonstration
,
or
to
be
equipollent
to
one
,
much
lesse
of
a
few
slight
improbables
)
that
't
is
clear
the
number
of
the
exceptions
was
the
thing
depended
on
,
and
not
the
weight
of
them
:
Witnesse
these
four
more
,
that
shut
up
the
rear
;
1.
That
he
saith
that
all
pious
men
are
changed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
into
a
new
leaven
,
which
he
thinks
inconvenient
,
when
St
Paul
calls
the
Godly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
unleavened
,
whereas
Christ
being
by
Ignatius
in
the
next
words
expressed
to
be
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
new
leaven
;
there
is
then
nothing
fit
to
be
quarrel'd
in
it
,
unlesse
to
grow
in
grace
,
and
the
practise
of
all
Christian
duties
(
which
is
the
meaning
of
that
expression
)
being
an
inconvenient
advise
.
2.
That
he
bids
fly
to
the
Apostles
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
to
the
Presbytery
of
the
Church
,
whereon
having
resolved
that
by
the
Apostles
he
must
mean
the
Apostles
writings
,
(
because
in
the
ninth
of
Trajan
then
past
all
the
Apostles
were
dead
)
he
concludes
that
the
Author
of
that
saying
makes
no
more
of
the
Apostles
writings
,
then
of
the
Congregations
of
men
subject
to
error
.
Where
in
all
sober
reason
and
equality
,
if
the
Apostles
signifie
the
Apostles
writings
,
then
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
need
not
signifie
any
other
latter
Presbytery
,
but
those
Apostles
themselve
,
who
when
they
wrote
those
writings
,
were
the
Christian
Sanhed●in
,
or
Presbytery
of
the
Church
,
which
was
to
decide
all
their
controversies
in
Religion
.
3.
That
writing
to
Polycarp
,
tanquam
ad
plebe●um
nescio
quem
,
as
unto
an
ordinary
person
,
he
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
observe
your
Bishop
:
as
if
forsooth
the
Epistle
written
to
Polycarp
might
not
be
written
to
the
Church
under
him
also
,
to
whom
't
is
clear
that
plural
precept
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
must
belong
,
and
not
to
any
one
man
,
though
he
were
never
such
a
plebeian
.
4.
That
he
saith
he
will
flatter
,
nay
,
if
they
will
not
,
force
the
wild
beasts
to
kill
him
,
which
saith
he
is
like
the
desperabunda
saeculi
mancipia
,
the
most
desperate
slaves
among
the
heathen
.
As
if
these
fervent
expressions
of
desire
to
suffer
for
Christ
were
thus
to
be
deformed
,
and
charged
against
a
pious
man.
After
all
this
unprovoked
severity
,
one
act
of
grace
and
mercy
these
Epistles
are
vouchsafed
from
this
Authour
,
viz.
that
he
contains
himself
from
making
use
of
one
passage
which
suppositionis
earum
argumentum
videri
possit
,
might
seem
an
argument
of
the
supposititiousnesse
of
them
;
(
and
yet
no
greater
an
argument
then
that
[
multa
quae
incommodè
dicta
vider
possunt
]
made
up
a
great
number
of
arguments
even
now
)
the
passage
is
,
that
he
disputed
profestly
against
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
those
that
affirm'd
Christs
,
humanity
to
have
been
but
an
appearance
,
no
reality
;
for
saith
he
,
whether
you
make
Cass●an
with
Baronius
,
or
Saturninus
,
Basilides
,
and
Valentinus
the
antesignanos
Docetarum
,
the
principal
Authors
of
that
heresie
,
these
being
under
Adrian
and
Antoninus
Pius
,
will
appear
to
be
after
Ignatius
:
having
gone
thus
far
,
he
comes
off
again
,
with
a
Volens
hoc
argumento
abstineo
,
he
willingly
abstains
from
using
this
argument
;
because
saith
he
,
Simon
Magus
was
before
Ignatius
,
and
he
,
saith
Irenaeus
,
taught
this
doctrine
of
Christs
appearing
only
,
not
being
a
true
man
;
and
that
Cassan
,
&c.
were
call'd
the
chief
of
them
,
must
signifie
,
not
that
they
were
the
first
broachers
,
but
in
their
times
the
chief
maintainers
and
abetters
of
that
heresie
.
This
mercy
,
I
confesse
,
was
but
seasonable
,
and
had
much
of
Justice
in
it
,
and
shews
that
that
Author
was
able
to
have
answered
his
other
arguments
,
if
he
had
so
pleased
,
particularly
that
which
is
made
use
of
so
confidently
both
by
him
and
Salmasius
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Valentian
dialect
,
which
is
by
Isaacus
Vossius
satisfied
with
this
very
answer
which
here
Blondel
gives
to
the
use
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
viz.
that
Valentinus
was
not
the
first
that
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ortion
,
but
that
't
is
agreed
on
by
the
Antients
,
that
he
was
not
the
founder
of
a
new
,
but
reviver
of
an
old
opini●n
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Irenaeus
,
and
other
Fathers
to
the
same
purpose
as
Isaacus
Vossius
hath
collected
their
affirmation
sin
his
Annot.
on
the
place
.
Having
gone
thus
far
in
rejecting
these
Epistles
,
he
is
at
last
at
leasure
to
remember
and
acknowledge
,
Plenom
illis
ipsis
,
quas
confictas
putamus
Epistolis
,
fidem
habere
Patres
,
that
the
Fathers
(
indefinitely
,
if
not
universally
,
and
it
seems
he
had
no
one
to
produce
to
the
contrary
,
if
he
had
,
he
would
certainly
have
produced
it
,
and
with
reason
have
depended
on
it
more
,
then
all
these
other
Topicks
)
afforded
a
full
plenary
belief
to
these
very
Epistles
,
which
the
two
Champions
of
the
age
Salmasius
and
he
think
to
be
supposititious
,
[
putamus
]
is
but
a
poor
word
,
Salmasius
could
speak
bigger
on
weaker
or
fewer
arguments
,
[
tam
certò
scio
,
quam
me
haec
scribere
.
]
To
this
authority
of
the
Fathers
against
his
opinion
,
his
answer
is
short
,
but
hath
much
weight
and
asperity
in
it
(
which
they
that
have
as
strong
an
appetite
to
lay
the
Presbyterians
flat
,
as
the
Presbyterians
have
exprest
to
destroy
the
Bishops
,
they
that
have
the
same
exceptions
against
all
distinction
,
or
discrimination
of
Lay
and
Clergy
,
as
Blondel
and
Salmasius
have
against
the
impariety
and
inequality
of
Bishops
and
Presbyters
,
will
,
when
they
can
hope
to
be
heard
,
be
ready
enough
to
make
use
of
,
and
must
not
be
denied
to
have
urged
an
argument
ad
homines
unaswerable
,
whensoever
they
shall
please
to
make
use
of
it
)
and
't
is
but
this
,
Quid
tum
?
What
then
?
the
authority
of
the
Fathers
in
a
matter
of
fact
(
as
that
Ignatius
wrote
these
Epistles
)
cast
off
without
any
ceremony
,
or
difficulty
in
two
syllables
.
And
the
reason
for
so
doing
,
which
is
added
will
help
the
matter
but
little
;
Quàm
multa
minimè
suspicaces
ac
imparatos
&
fefellerunt
semper
,
&
quotidie
fallunt
?
How
many
things
have
alwayes
deceived
,
and
daily
do
deceive
men
that
are
not
suspicious
,
nor
upon
their
guard
?
And
if
all
the
Fathers
of
the
Church
,
beginning
from
those
that
were
nearest
Ignatius's
time
,
must
be
involved
in
the
number
of
these
incautious
,
cheatable
men
,
I
shall
be
afraid
to
mention
the
consequences
,
that
will
too
readily
be
deducible
from
hence
.
I
shal
only
say
;
May
not
this
liberty
,
or
licence
rather
,
be
soon
extended
very
inordinately
to
the
invasion
of
the
sacred
Canon
of
Scripture
?
Nay
,
when
the
same
current
,
and
consent
of
Fathers
,
which
delivers
down
all
the
books
which
make
up
our
Canon
of
Scripture
,
for
Canonicall
,
and
Theopneust
,
shall
be
found
at
the
same
time
to
deliver
down
,
and
make
use
of
these
Epistles
of
Ignatius
,
onely
with
the
distinction
of
Apocryphal
,
(
and
mean
by
that
,
not
supposititious
books
,
or
books
which
are
under
suspition
that
they
are
not
their
off-spring
,
whom
they
call
Father
,
but
only
books
of
inferior
authority
,
as
Apocryphal
is
opposed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
the
books
of
divine
Scripture
,
&
legi
Domini
,
to
the
Law
or
word
of
God
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
those
that
are
put
in
the
Canon
,
and
in
a
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
you
may
see
in
the
end
of
Nicephorus's
Chronography
,
and
in
others
;
inter
scripta
novi
Testamenti
novi
apocrypha
,
numbred
among
the
apocryphal
books
,
not
of
Ignatius
,
but
of
the
New
Testament
,
and
appointed
to
be
read
by
pious
men
,
though
not
allowed
that
same
authority
and
dignity
,
in
which
the
books
of
Sacred
Scripture
have
been
justly
estated
)
when
,
I
say
,
the
same
hands
of
the
antient
Church
shall
deliver
both
the
Epistles
of
St
Peter
for
Divine
Scripture
,
and
these
Epistles
of
Ignatius
for
the
Epistles
of
Ignatius
,
though
not
for
Divine
Scripture
,
who
can
say
that
y
Salmasius
when
he
had
thus
confidently
thrown
off
these
Epistles
from
being
written
by
Ignatius
,
did
not
consequently
,
and
agreeably
to
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
throwing
off
one
of
St
Peters
Epistles
also
?
And
who
can
think
it
reasonable
that
our
warinesse
and
censoriousnes
shall
enable
us
at
1500
years
distance
to
judge
more
truly
of
a
matter
of
fact
,
(
which
none
but
they
that
are
near
,
be
they
never
so
wary
,
and
suspicious
,
can
discern
any
thing
of
)
then
they
that
lived
in
those
times
which
were
nearest
to
the
scene
of
action
?
Nay
,
how
much
more
rational
is
that
of
the
same
Salmasius
?
who
in
the
controversie
about
the
parts
of
the
Crosse
,
i.
e.
when
he
conceiv'd
antiquity
to
be
favourable
to
that
opinion
which
he
defended
,
hath
made
this
argumentative
against
his
adversaries
,
An
credibile
est
Gregorium
qui
vixit
tanto
tempore
postquam
crucis
supplicio
nemo
amplius
afficebatur
,
certiorem
esse
testem
de
habitu
crucis
totius
,
&c.
quàm
eos
authores
qui
scripsere
cùm
adhuc
passim
in
usu
esset
communissimo
nocentum
crucifixio
?
Is
it
credible
,
that
he
that
lived
so
long
after
the
use
of
that
kind
of
death
was
left
off
,
should
be
a
surer
witnesse
of
any
thing
that
belongs
to
it
,
then
those
Authors
that
wrote
when
it
was
in
use
?
De
Cruce
,
p.
255.
And
again
,
if
Blondel
may
say
without
proof
,
that
the
Fathers
were
incautious
in
general
,
and
thence
conclude
,
that
they
were
actually
deceived
in
this
particular
;
Why
may
not
I
as
reasonably
affirm
(
having
given
my
reasons
,
when
he
hath
not
)
that
Blondel
is
too
censorious
,
and
partial
,
and
willing
to
bring
all
to
the
cause
he
hath
espoused
,
and
thence
conclude
(
knowing
how
contrary
these
Epistles
are
to
his
interests
)
that
he
hath
actually
exprest
his
passion
,
and
injustice
in
this
causlesse
censure
of
these
Epistles
?
I
have
done
with
this
learned
mans
observations
in
this
matter
,
and
when
I
shall
hear
of
any
other
argument
which
can
seem
of
force
against
these
Epistles
,
I
shall
be
glad
to
consider
it
,
professing
my self
to
conceive
,
that
as
long
as
that
one
Author
stands
in
the
Church
in
his
just
value
,
the
cause
of
Prelacy
and
Hierarchy
cannot
want
supports
,
every
page
almost
of
those
Epistles
being
sufficient
(
which
the
adversaries
acknowledge
in
saying
he
doth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
season
and
out
of
season
,
at
all
turns
assert
Episcopacy
)
to
interpret
the
obscurer
vestigia
in
the
New
Testament
,
and
to
assure
us
what
was
the
practise
and
doctrine
of
the
Apostles
and
Primitive
Churches
in
that
point
;
and
that
is
the
reason
I
have
insisted
so
long
on
a
thing
which
may
seem
so
extrinsecall
to
my
first
undertaking
,
and
shall
not
think
my self
out
of
my
way
,
if
I
be
content
to
return
to
this
controversie
again
(
as
having
such
an
immediate
influence
on
the
cause
in
hand
)
whensoever
I
shall
be
call'd
to
it
;
In
the
mean
,
I
shall
content
my self
with
this
view
of
that
matter
;
and
for
the
present
,
as
I
cannot
but
conceive
it
rashnesse
to
cast
an
Epistle
of
St
Peter
upon
a
bare
affirmation
in
a
Parenthesis
(
quae
sola
planè
genuina
est
)
so
will
it
be
in
a
lower
degree
,
but
in
like
manner
,
to
deal
with
a
most
antient
Apostolical-spirited
volume
,
upon
such
unproved
censures
as
these
;
and
it
is
observable
,
that
the
first
writer
that
ever
undertook
to
be
thus
severe
against
that
whole
volume
of
Epistles
,
did
with
as
much
confidence
,
and
as
little
pretention
to
argument
,
cast
off
one
of
the
books
of
Canonical
Scripture
.
This
I
thought
not
amisse
here
to
insert
,
to
vindicate
the
writings
of
that
antient
Martyr
,
though
it
may
be
taken
for
a
parergon
in
this
place
.
Supposing
then
this
writer
to
stand
in
the
same
repute
in
Sect.
5
the
Church
of
God
,
in
which
he
did
,
before
he
was
observed
to
be
unreconcileable
with
the
designs
of
the
new
Reformers
,
I
shall
proceed
to
make
use
of
his
testimony
.
He
commands
obedience
to
be
paid
to
Bishops
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
to
the
Apostles
;
to
the
Presbyters
as
to
the
Seventy
,
to
the
Deacons
,
as
to
the
Deacons
in
the
Acts.
The
passage
is
known
,
and
although
in
another
place
,
he
makes
the
Presbyters
parallel
to
the
Apostles
,
and
the
Bishops
to
Christ
,
yet
these
places
are
easily
reconciled
,
it
being
clear
,
that
that
latter
place
considers
the
Apostles
at
the
time
,
when
Christ
was
here
on
earth
,
at
which
time
they
were
indeed
but
a
second
rank
(
and
in
that
respect
it
is
that
Origen
saith
,
Tr.
in
Mat.
24.
Propriè
Episcopus
Dominus
Jesus
est
,
Presbyteri
Apostoli
,
Christ
is
properly
the
Bishop
,
and
the
Apostles
Presbyters
)
but
the
former
place
considering
that
after
Christs
departure
,
is
that
which
more
properly
belongs
to
this
matter
;
this
power
(
though
promised
before
)
being
not
yet
instated
on
them
,
till
after
his
resurrection
,
immediately
before
his
leaving
of
this
world
(
or
indeed
till
the
coming
of
the
Holy
Ghost
)
at
which
time
they
were
left
the
Governors
of
the
Church
,
as
Christ
had
been
before
,
and
the
Bishops
,
their
successors
ever
since
.
To
which
purpose
St
Cyprian
,
Ep.
65.
Apostolos
,
i.
e.
Episcopos
&
Praepositos
Dominus
elegit
,
the
Lord
chose
Apostles
,
i.
e.
Bishops
and
Governors
.
So
Judas's
Apostolical
function
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Bishoprick
Act.
1.29
so
Theodoret
thinks
Epaphroditus
was
Bishop
of
the
Philipians
,
because
he
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Apostle
,
and
on
1
Tim.
3.
saith
thus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
those
that
are
now
call'd
Bishops
,
they
then
call'd
Apostles
,
so
Titus
,
saith
he
,
and
so
Apollos
,
and
so
(
saith
Remig.
on
1
Cor.
4.
)
Sosthenes
also
.
Thus
St
Hilary
frequently
calls
St
Paul
Episcopum
,
Bishop
.
And
Hilarius
Sardus
in
Eph.
Apostoli
Episcopi
sunt
,
the
Apostles
are
Bishops
.
So
the
Scriptor
qu.
in
vet
.
&
nov
.
Test
.
qu.
27.
Nemo
ignorat
Episcopos
Servatorem
Eccles●is
instituisse
,
ipse
enim
priusquàm
in
coelos
ascenderet
,
imponens
manum
Apostolis
,
ordinavit
eos
Episcopos
.
No
man
is
ignorant
that
our
Saviour
instituted
Bishops
over
the
Churches
.
For
he
himself
before
he
ascended
to
heaven
,
laying
his
hand
on
the
Apostles
ordained
them
Bishops
.
So
saith
Rabanus
Maur.
in
1
Tim.
4.14
.
of
the
Apostles
times
,
Episcopi
provincias
integras
regebant
,
Apostolorum
nomine
nun
cupati
.
The
Bishops
were
call'd
Apostles
.
So
doth
Blondel
himself
confesse
not
only
out
of
Gildas
,
that
St
Matthew
Episcopatum
sortitus
est
,
was
Bishop
,
but
acknowledges
it
of
St
James
the
brother
of
the
Lord
,
as
the
voice
of
all
antiquity
,
that
he
was
Bishop
of
Jerusalem
.
Jacobum
Hierosol
.
Ecclesiae
Episcopatum
constanter
asserunt
veteres
omnes
.
Apol.
pro
Sent.
Hieron
.
p.
50.
And
if
it
be
said
,
that
he
meant
by
the
word
Episcopus
Bishop
,
no
more
then
a
Presbyter
,
one
of
many
;
I
shall
only
then
put
him
or
the
Reader
in
minde
,
what
the
same
Blondel
in
his
censure
of
the
Pontif.
Epistles
(
when
they
say
he
was
not
so
severe
against
Bishops
)
hath
put
together
of
St
James
.
Hierosol
.
Ecclesiam
rexisse
statuunt
veteres
,
&
à
Christo
Episcopale
munus
accepisse
,
ait
Hegesippus
apud
Hieron
.
in
Cat.
Epiphan
.
haer
.
78.
Hieron
.
in
Gal.
c.
1.
Greg.
Turon
.
l.
1.
c.
17.
Nic.
Methon
.
de
pane
consecr
.
à
Christo
&
Apostolis
.
Eus
.
l.
f.
7.
c.
19.
Constit
.
l.
8.
c.
35.
Ab
Apostolis
,
Constit
.
l.
7.
c.
48.
l.
8.
c.
ult
.
Clem.
Alexand.
apud
z
Euseb
.
l.
2.
c.
1.
Athanas
.
in
Synop.
Euseb
.
l.
2.
c.
2.
Hieronymus
de
Script
.
Eccl.
Beda
de
6.
aetat
.
&
Martyrl
.
ad
Cal.
Maii.
&
Chron.
Gr.
anon
.
Scriptor
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
acknowledging
all
,
that
as
Bishop
he
governed
that
Church
,
as
a
single
person
,
sa●e
in
the
see
or
throne
;
all
the
difference
between
the
Antients
being
,
whether
by
Christ
or
the
Apostles
,
or
both
,
or
by
St
Peter
only
,
he
was
ordained
Bishop
.
Thus
,
saith
S.
a
Chrys
.
did
Christ
invest
the
Apostles
with
this
Sect.
6
power
of
retaining
and
remitting
sins
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
as
when
a
King
sends
Governors
over
Provinces
,
he
gives
them
power
of
imprisoning
and
releasing
,
intimating
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Rulers
of
the
Church
to
be
the
men
that
are
here
represented
by
the
Apostles
,
and
so
in
L.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
speaking
of
the
weighty
office
of
Bishops
(
to
excuse
himself
who
had
fled
from
it
)
he
principally
insists
on
the
power
which
is
intrusted
to
them
,
and
in
that
respect
applies
to
them
the
style
of
the
faithfull
and
wise
Servant
,
whom
God
makes
Ruler
over
his
household
.
So
Theophylact
on
Matth.
18.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
They
that
after
the
manner
of
St
Peter
,
are
vouchsafed
the
honor
of
being
Bishops
,
have
the
power
of
binding
and
loosing
.
So
again
appears
by
the
forecited
Testimonies
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Presidents
in
St
Chrys
.
and
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Praefects
of
the
Church
,
in
Theophylact.
And
so
in
the
name
and
sense
of
the
Greek
Church
,
Gabriel
of
Philadelphia
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
his
second
difference
betwixt
the
Greek
and
the
Roman
Church
▪
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
chief
Priests
,
i.
e.
Bishops
,
are
the
successors
of
the
Apostles
,
and
in
plain
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
So
that
't
is
manifest
,
that
the
Apostles
were
Bishops
,
and
applies
to
them
that
of
the
Psalmist
,
Psal
.
45.16
.
of
Gods
constituting
them
rulers
over
all
the
earth
,
and
names
the
severall
Churches
wherein
the
several
Apostles
ordain'd
Bishops
,
St
John
in
Asia
,
St
Andrew
in
Achaia
,
St
Thomas
in
India
,
&c.
Thus
also
among
the
Latines
St
Jerome
who
was
not
very
Sect.
7
favourable
to
Bishops
,
saith
expresly
that
they
were
the
Apostles
successors
,
Episcopi
omnes
Apostolorum
successores
sunt
.
Ep.
83.
ad
Evagrium
.
So
St
Ambrose
,
Claves
illas
regni
coelorum
in
beato
Petro
Apostolo
cuncti
suscepimus
sacerdotes
.
All
we
,
that
are
stiled
Sacerdotes
,
in
the
blessed
Apostle
St
Peter
received
the
Keyes
of
the
Kingdome
of
Heaven
.
And
what
Sacerdos
signifies
among
the
Writers
of
that
time
,
and
particularly
in
St
Ambrose
,
the
observation
of
any
diligent
Reader
will
instruct
him
;
viz.
that
which
the
[
suscepimus
]
applyed
to
St
Ambrose's
person
,
will
inforce
,
he
being
Bishop
of
Millain
at
that
time
,
(
and
this
is
agreeable
even
to
the
heathens
acception
of
the
phrase
,
who
use
Sacerdos
and
Pontifex
promiscuously
;
witnesse
Servius
in
Aen.
3.
)
So
de
dignitate
Sacerd.
c.
2.
he
shews
out
of
Scripture
,
that
the
sheep
are
delivered
Sacerdotibus
,
I
shall
render
it
to
Bishops
,
because
it
follows
,
and
so
must
be
subject
to
those
Rulers
.
So
in
St
Chrys
.
in
the
fore-cited
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
l.
2.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
which
together
with
Pastor
in
Latine
,
is
ordinarily
the
Bishops
Title
,
in
order
to
the
Shepherds
office
of
ruling
,
and
governing
,
as
well
as
feeding
the
flock
)
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Sacerdos
,
are
promiscuously
taken
,
and
the
latter
by
the
Interpreter
there
rendred
Episcopus
,
Bishop
.
And
to
the
same
purpose
most
clearly
St
Cyprian
,
Ep.
12.
Sect.
8
speaking
of
the
Lapsi
,
those
who
having
fallen
were
under
the
censures
of
the
Church
,
and
how
the
Presbyters
had
presumed
to
reconcile
,
or
absolve
them
,
he
concludes
that
they
did
not
(
Reservare
Episcopo
honorem
Sacerdotii
sui
,
&
Cathedrae
(
reserve
to
the
Bishop
the
honour
of
his
Priesthood
,
and
chaire
,
shewing
the
indifferent
use
of
those
words
Episcopus
and
Sacerdos
,
at
that
time
and
that
in
opposition
to
Presbytery
,
appropriating
to
the
one
the
Power
of
the
Keyes
,
exclusively
to
the
other
.
This
he
had
set
down
more
plainly
before
Epist
.
10.
shewing
and
aggravating
the
greatnesse
of
the
fault
of
those
Presbyters
that
had
taken
upon
them
to
use
the
Keyes
▪
in
that
case
,
Praepositum
sibi
Episcopum
non
cogitantes
,
not
thinking
that
there
was
a
Bishop
set
over
them
;
quod
nunquam
omnino
sub
antecessoribus
factum
est
,
resolving
that
it
was
a
fact
without
any
precedent
in
the
Church
;
and
again
,
L.
1.
Epist
.
3.
having
proved
the
Episcopal
power
to
be
immediately
from
God
,
he
expresseth
it
in
these
words
,
Sacerdotalis
authoritas
&
potestas
divinâ
dignatione
firmatur
,
The
Sacerdotall
power
is
setled
by
divine
dignation
,
and
addes
the
occasion
of
all
Schismes
in
the
Church
to
be
,
quod
Sacerdoti
Dei
non
obtemperatur
,
that
the
Bishop
is
not
obeyed
:
Nec
unus
in
Ecclesia
ad
tempus
Sacerdos
,
&
ad
tempus
Judex
,
vice
Christi
cogitatur
;
and
that
't
is
not
considered
,
that
the
one
Priest
,
i.
e.
Bishop
,
and
Judge
,
is
for
the
time
in
the
Church
in
Christs
stead
;
which
is
yet
more
clear
by
his
making
Sacerdotum
Collegium
,
The
Colledge
of
Priests
,
all
one
with
Coepiscoporum
consensus
,
The
consent
of
Fellow-bishops
,
and
presently
adding
,
that
he
that
sets
himselfe
above
this
unus
Sacerdos
,
one
Priest
,
se
non
Episcopi
,
sed
Dei
Judicem
faceret
,
makes
himself
Judge
not
of
the
Bishop
,
but
of
God.
And
therefore
't
is
a
strange
proofe
of
Blondels
,
that
Episcopacy
and
Presbytery
is
all
one
,
from
that
speech
of
Pontius
Diaconus
concerning
this
Cyprian
,
Quod
ad
officium
Sacerdotii
&
Episcopatus
gradum
novellus
electus
est
,
having
before
said
,
Presbyterium
&
Sacerdotium
statim
accepisse
.
Whereas
the
equipollence
of
the
word
Sacerdos
and
Episcopus
being
observed
,
and
the
difference
of
Presbyter
from
them
,
doth
clearly
infer
the
contrary
;
and
that
is
apparent
by
the
very
place
,
Multa
sunt
quae
jam
Presbyter
fecit
;
ad
probationem
bonorum
operum
satis
est
,
quod
ad
officium
Sacerdotii
&
Episcopatus
gradum
adhuc
novellus
electus
est
.
He
was
it
seems
a
Presbyter
first
,
and
did
many
things
in
that
state
,
and
a
proof
that
he
did
so
,
was
his
election
to
the
office
of
Sacerdos
or
Bishop
,
when
he
was
a
novice
,
then
presently
or
soon
after
his
conversion
,
where
the
difference
of
his
being
a
Presbyter
and
a
Bishop
is
most
manifest
.
So
when
St
b
Hilarius
Pictav
.
saith
,
Aarone
Sacerdotes
significari
non
ambiguum
,
in
Levi
,
ministros
ostendi
;
the
same
Blondel
concludes
,
Sacerdotes
sive
praepositos
,
&
seniores
to
be
all
one
,
not
knowing
or
observing
again
that
that
Sacerdos
signifies
Bishop
,
who
is
there
set
parallel
to
Aaron
,
in
lege
primus
Sacerdos
,
the
first
Priest
in
the
law
.
Sect.
9
Many
other
evidences
might
be
produced
out
of
those
and
after
times
,
as
in
the
Councel
of
Taurinum
speaking
of
Palladius
;
A
Triferio
sacerdote
fuerat
mulctatus
,
he
was
punished
by
Triferius
,
who
,
that
he
was
a
Bishop
,
(
if
it
were
doubted
)
would
appear
by
the
acts
of
that
Councel
,
and
particularly
by
his
excommunicating
Exuperantius
,
a
Presbyter
,
Can.
4.
which
sure
none
but
a
Summus
Sacerdos
,
a
High
Priest
,
or
Bishop
could
doe
.
Sect.
10
But
there
can
be
no
need
of
more
proofs
in
this
matter
,
and
if
there
were
now
any
more
doubt
,
that
the
Bishops
were
the
confest
successors
of
the
Apostles
in
this
Priviledge
or
Prerogative
,
that
one
Canon
of
the
Apostles
might
satisfie
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Let
not
the
Presbyters
,
or
Deacons
do
any
thing
without
the
consent
of
the
Bishop
,
for
he
hath
the
people
of
the
Lord
intrusted
to
him
,
and
shall
one
day
be
required
an
account
of
their
souls
:
which
besides
that
it
is
evidenced
to
belong
to
this
power
of
the
Keyes
,
by
the
usefulnesse
of
that
to
the
discharging
the
trust
about
souls
,
appears
further
by
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
prohibiting
of
Presbyters
to
do
any
thing
without
him
.
Sect.
11
A
saying
,
which
whatsoever
is
thought
of
it
,
is
the
voice
of
the
first
Antiquity
.
Ignatius
must
begin
the
number
in
Epist
.
ad
Trall
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
necessary
that
whatever
ye
do
,
ye
do
nothing
without
the
Bishop
.
And
if
,
because
it
follows
immediately
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
obey
the
Presbyters
,
as
the
Apostles
.
it
be
conceived
,
that
that
precept
belongs
to
the
people
onely
,
and
not
to
the
Presbyters
,
it
will
then
be
easily
replyed
,
that
to
the
whole
matter
the
same
Ignatius
in
Epist
.
ad
Magn.
hath
given
it
in
a
latitude
,
which
had
prevented
this
scruple
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
As
the
Lord
Christ
doth
nothing
without
the
Father
,
so
you
also
without
the
Bishop
;
You
,
whether
Presbyter
,
or
Deacon
,
or
Laick
.
Once
more
in
Epist
.
ad
Smyrn
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Let
no
man
without
the
Bishop
do
any
of
those
things
which
belong
unto
the
Church
.
And
the
Councel
of
Laodicea
hath
(
almost
in
Ignatius's
words
)
commanded
the
same
.
Can.
56.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Presbyters
must
do
nothing
without
the
consent
of
the
Bishop
;
and
many
more
acts
and
Canons
might
be
produced
to
the
same
purpose
.
And
if
against
all
these
,
this
exception
be
made
,
that
by
the
Sect.
12
force
of
such
Rules
not
only
the
power
of
the
Keyes
,
but
also
all
other
power
belonging
to
the
Church
is
appropriated
to
Bishops
:
to
this
the
Answer
(
as
it
will
be
easie
,
so
it
)
will
tend
much
to
the
clearing
,
and
serve
for
the
shutting
up
of
this
whole
matter
;
That
indeed
there
is
great
truth
in
the
objection
,
that
all
power
in
all
matters
Ecclesiastical
did
primarily
belong
to
the
Bishop
,
and
no
others
,
even
Presbyters
themselves
;
but
as
it
was
by
the
Bishop
communicated
to
them
,
not
only
by
that
first
act
of
Ordination
,
in
giving
them
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
first
power
,
but
also
by
a
second
act
necessary
to
give
them
that
other
power
to
use
or
exercise
that
power
,
when
they
have
it
.
This
is
the
plain
sense
of
the
Canon
of
the
Councel
of
Arles
,
Sect.
13
Can.
19.
nec
Presbyteris
civitatis
sine
Episcopi
praecepto
amplius
aliquid
imperare
,
vel
sine
authoritate
literarum
ejus
in
unaquaque
Parochia
aliquid
agere
.
The
Presbyters
of
any
City
must
not
command
any
thing
without
the
precept
of
the
Bishop
,
nor
do
any
thing
in
any
Parish
,
without
authority
of
the
Bishops
letters
licensing
them
to
do
it
.
Thus
,
I
say
,
it
is
not
only
for
the
power
of
the
Keyes
,
but
even
for
the
Ignatius's
saying
last
produced
in
Epist
.
ad
Smyrn
is
by
him
thus
in
larged
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Let
that
Eucharist
be
reputed
firm
(
or
rightly
celebrated
)
which
is
done
by
the
Bishop
,
or
by
him
to
whom
he
shall
give
leave
;
and
for
Baptisme
,
and
that
together
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
It
is
not
lawfull
without
the
Bishop
,
i.
e.
without
his
leave
,
either
to
baptize
,
or
administer
the
Sacrament
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
when
he
shall
think
fit
according
to
Gods
pleasure
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
all
that
you
do
,
may
be
safe
and
firme
.
It
seems
the
consent
of
the
Bishop
was
thought
necessary
to
make
it
safe
for
any
Presbyter
to
doe
any
Ecclesiastical
act
,
or
to
give
validity
to
it
,
when
't
was
done
by
him
.
So
Tertull.
de
cor
.
mil.
Non
de
aliorum
quàm
de
praesidentium
manu
Eucharistiam
sumimus
,
We
receive
the
Eucharist
from
none
but
the
Presidents
or
Governors
.
They
are
all
one
with
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Just
.
Mart.
Apol.
2.
to
whom
that
whole
businesse
is
there
remitted
.
So
again
Tertul.
de
bapt
.
Dandi
baptismum
jus
habet
Summus
Sacerdos
qui
est
Episcopus
,
dehinc
Presbyteri
&
Diaconi
,
non
tamen
sine
Episcopi
authoritate
,
propter
Ecclesiae
honorem
,
quo
salvo
salva
pax
est
.
The
Chief
Priest
who
is
the
Bishop
,
hath
the
power
of
giving
baptisme
,
after
him
the
Presbyters
and
Deacons
,
yet
not
without
the
authority
of
the
Bishop
,
for
the
honor
of
the
Church
,
which
as
long
as
it
is
preserved
,
the
peace
of
the
Church
will
be
preserved
also
.
So
when
the
Scriptor
.
anon
.
quaest
.
in
V.
&
Nov.
Test
.
which
is
thought
to
be
Hilary
,
saith
,
In
Alexandriâ
&
per
totum
Aegyptum
,
si
desit
Episcopus
,
consecrat
Presbyter
;
that
in
Alexandria
and
Aegypt
,
if
there
be
no
Bishop
,
the
Presbyter
consecrates
,
't
is
clear
by
the
mention
of
that
liberty
in
the
Presbyter
,
as
of
a
thing
peculiar
to
Aegypt
,
and
that
too
,
only
when
there
is
no
Bishop
present
,
that
regularly
this
power
belong'd
to
none
but
the
Bishops
,
and
to
those
Presbyters
to
whom
he
gave
it
.
Where
by
the
way
will
appear
a
great
mistake
of
Blondel
and
(
I
suppose
out
of
him
,
as
his
many
other
Notes
in
his
apparatus
against
Bishops
)
of
Salmasius
,
who
in
another
place
of
Hilary
in
Eph.
4.
cited
by
both
of
them
,
[
apud
Aegyptum
Presbyteri
consignant
,
si
praesens
non
sit
Episcopus
,
In
Aegypt
the
Presbyters
consigne
,
if
the
Bishop
be
not
present
]
interpret
consigning
,
either
to
be
c
confirmation
or
blessing
(
I
suppose
absolving
)
of
penitents
,
or
ordination
.
It
being
clear
by
the
other
place
,
just
now
cited
,
that
consignatio
signifies
there
consecrating
of
the
Sacrament
,
which
is
peculiarly
call'd
consecration
,
that
of
giving
orders
being
ordination
,
not
as
he
calls
it
ordinandorum
consecratio
(
which
what
it
would
grammatically
signifie
I
know
not
,
unlesse
some
benediction
of
them
that
are
after
to
be
ordain'd
)
and
it
seems
d
Blondel
himself
,
p.
61.
thinks
it
possible
that
consignatio
may
signifie
the
consecrating
the
Elements
,
and
by
what
follows
,
I
conceive
him
to
use
it
in
that
sense
,
saying
,
quod
antiquis
per
solam
Episcoporum
absentiam
licuit
,
omnibus
nunc
absolutè
licet
,
that
which
antiently
was
made
lawful
to
all
(
i.
e.
to
Presbyters
)
onely
by
the
Bishops
absence
,
is
now
absolutely
lawfull
to
all
:
Which
I
suppose
he
must
mean
of
consecrating
the
Sacrament
,
and
I
am
sure
could
not
reasonably
believe
of
ordination
.
But
this
by
the
way
,
in
passage
,
to
confirm
that
assertion
of
Ignatius
sufficiently
,
that
the
Church
was
by
the
Apostles
put
into
the
hands
of
Bishops
,
that
ordinarily
the
consent
of
the
Bishop
was
required
to
enable
a
Presbyter
for
any
Ecclesiastical
act
,
the
plenitude
of
power
being
by
Christ
delivered
down
to
the
Apostles
,
and
through
them
to
their
successor-bishops
,
and
by
them
dispenst
out
to
others
in
that
measure
,
and
those
portions
,
which
they
should
think
fit
.
And
if
it
be
demanded
here
,
What
it
is
which
in
our
Church
Sect.
14
is
given
to
Presbyters
in
their
Ordination
,
as
the
full
importance
of
the
form
then
used
[
Receive
the
Holy
Ghost
:
]
I
answer
,
not
all
that
is
at
any
time
contained
under
that
phrase
,
when
it
is
used
in
the
consecration
,
but
only
the
particulars
which
are
after
mentioned
;
and
so
distinctly
not
the
power
of
ordaining
,
which
is
not
mentioned
,
and
which
is
a
particular
,
that
never
was
regular
for
any
Presbyter
in
the
antient
Church
to
assume
to
himself
,
or
to
any
number
of
that
order
without
a
Bishop
over
them
(
and
it
would
not
be
hard
to
give
an
account
of
all
that
hath
been
produced
of
late
by
Salmasius
,
or
any
other
from
the
origines
Alexandrini
,
or
any
other
record
of
antiquity
to
the
contrary
,
but
that
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
would
be
too
large
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
this
place
:
)
and
if
the
practice
of
some
few
Protestant
Churches
in
this
last
Century
be
opposed
against
it
;
then
1.
I
shal
conceive
those
very
unfit
to
be
confronted
against
the
Vniversal
for
1500
years
;
and
therefore
secondly
,
I
shall
not
doubt
to
affirm
,
that
want
is
not
only
a
defect
,
but
a
corruption
among
them
.
Thirdly
,
it
will
be
observable
,
that
even
those
that
want
it
among
them
,
have
formerly
thought
fit
to
excuse
it
by
the
case
of
necessity
,
and
to
acknowledge
it
their
infelicity
,
but
not
their
fault
,
(
their
superiors
in
the
State
not
permitting
them
to
have
Bishops
to
ordain
them
;
)
and
to
give
their
judgements
freely
,
that
where
Episcopacy
is
,
it
is
to
be
preserv'd
;
and
where
it
is
not
,
it
is
to
be
wisht
for
;
which
is
a
sufficient
expression
of
their
sense
of
it
.
And
if
the
improsperousnesse
of
the
cause
of
late
in
this
Kingdome
hath
moved
some
of
them
to
change
their
style
,
I
suppose
there
is
no
greater
reason
to
depend
on
their
judgements
who
are
mov'd
or
wrought
on
by
such
extrinsecal
arguments
,
then
on
his
,
who
lately
made
no
scruple
to
confesse
,
in
giving
his
opinion
of
H.
Grotius
,
Ego
non
probo
prudentiam
minùs
felicem
.
He
lik'd
not
the
choice
of
that
side
which
was
not
prosperous
.
And
then
fourthly
,
that
this
cannot
be
applicable
by
way
of
excuse
to
those
who
desire
to
cast
out
Bishops
where
they
are
,
on
purpose
that
Presbyters
may
usurp
the
power
which
belongs
to
them
.
Secondly
,
not
al
power
of
binding
and
loosing
,
retaining
or
remitting
,
though
those
words
are
there
added
(
whose
sins
you
do
remit
,
&c.
)
but
so
much
as
the
Bishops
or
Governours
are
presumed
to
have
thought
fit
to
impart
to
them
,
and
what
that
is
,
will
appear
by
other
acts
of
our
Church
,
especially
by
the
Liturgy
:
as
1.
The
declaring
of
absolution
in
the
Church
after
the
Confession
of
sins
;
2.
The
absolving
them
by
way
of
prayer
before
the
Sacrament
(
in
case
the
Bishop
be
not
present
)
and
3.
in
Baptismal
washing
,
and
4.
upon
speciall
Confession
on
the
sick-bed
;
or
any
time
else
which
may
by
analogy
or
reduction
come
under
these
same
heads
,
as
in
the
case
of
private
conference
,
and
confession
at
other
times
:
In
all
these
the
remitting
of
sins
is
allowed
among
us
to
a
bare
Presbyter
,
not
only
by
way
of
pronouncing
,
or
declaring
of
absolution
,
but
(
as
a
ministerial
act
)
actually
absolving
him
,
(
by
Christs
authority
committed
to
the
Presbyters
)
from
all
his
sins
.
Sect.
15
All
which
yet
will
not
extend
to
the
absolving
from
the
band
of
Excommunication
,
or
proportionably
to
such
power
of
binding
,
any
further
(
at
most
)
then
to
confer
the
first
power
of
it
,
which
if
it
be
then
given
,
doth
yet
remain
(
as
the
other
power
of
Preaching
,
and
administring
the
Sacraments
)
bound
and
restrained
from
being
exercised
,
till
they
be
further
loosed
by
the
donation
of
a
second
power
,
as
Luke
24.49
.
when
Christ
sent
them
the
Promise
of
his
Father
,
which
was
at
the
time
of
his
breathing
on
them
,
Joh.
20.22
.
and
gave
them
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
grace
,
or
first
power
of
it
,
he
yet
restrains
the
exercise
of
it
,
till
the
actuall
descent
of
the
Holy
Ghost
,
(
but
tarry
you
in
Jerusalem
till
you
be
indued
with
power
from
above
)
and
that
is
not
done
in
this
Church
as
it
stands
established
by
Law
,
(
in
this
particular
of
the
Keys
)
till
he
become
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
ruling
Elder
,
whether
by
being
made
Bishop
,
or
otherwise
by
having
Jurisdiction
vested
on
him
:
and
thus
much
will
serve
turn
for
the
first
enquiry
,
on
whom
the
power
of
the
Keyes
was
bestowed
.
CAP.
IV.
I
Come
now
to
the
second
general
enquiry
,
in
what
this
power
Sect.
1
consists
,
and
shews
it self
:
which
I
shall
make
no
stay
,
or
scruple
to
define
in
this
proposition
,
That
the
power
of
binding
and
loosing
in
these
places
of
the
Gospels
,
is
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
spiritual
gift
,
or
grace
,
and
belongs
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Theoph.
in
Mat.
16.
the
pardoning
or
punishing
of
faults
,
the
former
to
the
Censures
of
the
Church
,
the
Ecclesiastical
punishments
of
Excommunication
,
and
the
later
,
the
power
of
loosing
,
to
that
of
absolving
from
them
.
This
position
I
must
vindicate
from
the
contrary
interpretations
,
or
objections
which
are
thought
to
keep
these
Texts
from
concluding
or
countenaning
any
such
Censures
.
And
of
these
,
though
they
are
not
all
to
one
sense
,
yet
one
interpretation
I
have
chosen
rather
to
insist
on
,
because
it
hath
not
yet
been
considered
by
others
,
and
because
it
seems
to
pretend
to
more
antient
grounds
,
then
the
rest
formerly
have
done
,
I
mean
that
,
which
proceeds
by
interpreting
the
Phrases
out
of
the
writings
of
the
Talmudists
,
and
from
them
concludes
(
I
shall
Sect.
2
give
it
you
in
the
learned
writers
own
words
)
that
the
power
of
binding
and
loosing
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
facultas
decernendi
,
explicandi
,
interpretandi
,
declarandi
de
ligato
&
soluto
,
quod
planè
millies
in
Talmudicis
ex
vetustissimae
Ecclesiae
illius
usu
denotat
,
quid
vetitum
ex
lege
sacrâ
,
quid
permissum
(
quemadmodum
&
Graecis
*
scimus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quod
ligare
est
,
etiam
interdicere
sonare
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quod
est
solvere
,
etiam
permittere
,
seu
obligationem
sive
auferre
,
sive
nondum
inductam
monstrare
,
aut
asserere
)
adeóque
ad
docendi
,
seu
interpretandi
,
seu
Theologiae
Praeceptivae
munus
solum
ibi
attinuit
,
&c.
making
it
no
more
then
the
faculty
of
explicating
,
or
interpreting
what
is
lawful
,
what
not
,
&c.
in
a
word
,
no
more
then
the
power
of
deciding
cases
of
conscience
,
seu
sic
de
jure
publicè
respondendi
illúdque
dicendi
,
&c.
The
truth
of
which
,
I
shall
,
with
all
due
respect
,
for
a
while
take
boldnesse
to
examine
.
First
,
by
yeelding
,
or
for
the
present
not
denying
,
that
there
was
or
might
be
an
office
or
power
among
the
Jews
intrusted
to
some
select
Elders
of
the
people
,
of
teaching
and
giving
publique
responses
(
by
way
of
deciding
cases
of
Conscience
,
though
not
by
way
of
Judicature
)
what
was
to
be
accounted
lawful
,
what
not
,
both
by
the
Law
of
God
,
and
the
Tradition
of
the
Antients
;
which
yet
being
supposed
and
granted
,
I
must
secondly
interpose
,
that
it
is
not
thereby
proved
that
this
is
called
in
the
Talmud
,
or
by
any
of
those
writers
,
the
power
of
binding
and
loosing
,
(
or
that
the
power
of
binding
and
loosing
,
is
by
them
so
described
)
but
(
which
is
quite
another
thing
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
power
of
teaching
or
instructing
,
&c.
what
is
lawful
,
what
forbidden
.
Nor
will
it
be
a
proof
of
any
force
to
conclude
(
that
which
we
have
no
reason
to
believe
without
a
proof
,
or
some
kinde
of
affinity
in
the
phrases
,
viz.
)
that
this
power
of
binding
is
that
power
of
teaching
,
and
no
more
,
only
because
there
was
such
a
power
of
teaching
among
the
Jews
.
For
if
we
will
judge
à
pari
,
experience
proves
the
contrary
,
in
this
Church
of
ours
;
where
though
there
be
a
power
of
binding
,
and
a
munus
docendi
,
an
office
of
teaching
,
&c.
yet
no
man
is
bound
from
thence
to
acknowledge
these
two
to
be
all
one
,
but
we
have
long
believed
them
to
be
two
faculties
,
or
offices
,
the
one
given
the
Apostles
in
the
donation
of
the
Keys
,
the
other
in
the
mission
to
preach
;
(
and
though
it
were
granted
that
we
were
mistaken
in
affirming
them
to
be
two
such
distinct
faculties
,
yet
would
not
that
hinder
the
truth
of
this
assertion
,
that
in
our
books
they
are
so
distinguished
,
the
question
being
now
of
the
fact
,
&
not
of
the
right
,
and
it
being
clear
that
in
our
practice
our
Preaching
is
one
thing
,
and
our
Excommunicating
is
another
)
and
secondly
,
because
't
is
clear
,
there
were
two
distinct
powers
among
the
Jews
,
one
of
declaring
in
foro
,
as
well
as
the
other
extra
forum
,
one
judicial
,
as
well
as
the
other
doctrinal
;
and
sure
it
would
be
but
a
poore
supersedeas
,
or
prohibition
to
keep
the
Sanhedrin
among
them
from
judging
and
punishing
any
offender
brought
before
them
,
by
telling
them
that
there
was
among
the
Jews
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
licence
or
faculty
of
declaring
what
was
lawful
,
without
any
power
of
punishing
;
For
they
would
be
soon
able
to
say
,
that
't
was
by
some
other
power
(
and
not
by
that
of
declaring
)
that
they
undertook
thus
to
judge
and
punish
:
and
let
me
add
that
although
the
power
among
the
Jews
were
acknowledged
only
to
be
a
civil
power
,
yet
might
Christ
in
his
Church
set
up
an
Ecclesiastical
power
proportionable
to
that
,
and
imitate
that
in
the
sacred
,
which
they
used
onely
in
civil
judicatures
,
as
anon
we
shall
have
occasion
to
demonstrate
.
And
thirdly
,
the
phrase
of
the
Gospel
,
from
whence
we
pretend
,
is
not
the
facultas
,
faculty
,
or
power
of
binding
,
but
the
donation
of
Keyes
,
and
with
that
,
Christs
Promise
,
that
whatsoever
they
shall
bind
on
earth
,
shall
be
bound
in
heaven
:
and
therefore
I
conceive
this
will
not
be
a
convincing
way
of
inferring
this
conclusion
.
We
must
therefore
in
the
next
place
proceed
to
examine
the
Sect.
3
reasons
,
or
arguments
produced
to
perswade
us
,
that
the
power
of
binding
and
loosing
is
no
more
then
the
power
of
declaring
,
&c.
what
is
prohibited
,
what
is
permitted
,
the
office
of
the
Casuist
only
.
And
these
reasons
I
can
finde
to
be
but
two
.
1.
That
ligatum
&
solutum
planè
millies
in
Talmudicis
ex
vetustissimo
Sect.
4
Ecclesiae
illius
usu
denotat
quid
vetitum
,
quid
permissum
.
2.
That
in
some
places
of
Greek
Authors
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
bind
and
loose
are
used
also
.
For
the
first
of
these
,
I
shall
first
say
,
that
if
it
were
true
,
that
Sect.
5
the
Idiom
of
the
Talmudists
were
ex
vetustissimo
Ecclesiae
illius
usu
,
out
of
the
most
antient
use
of
that
Church
the
Law
of
Moses
,
and
the
Scriptures
of
the
Old
Testament
,
being
the
Records
of
the
most
antient
Church
,
some
footsteps
of
it
might
be
expected
there
;
but
I
shall
suppose
there
are
no
such
to
be
found
,
not
onely
because
I
have
there
sought
them
in
vain
,
but
because
I
presume
the
Author
would
have
conceived
any
Testimony
from
thence
to
be
more
Authentick
then
the
Talmud
,
and
so
would
certainly
have
produced
them
,
if
there
had
been
any
.
Secondly
,
for
the
Talmudists
acception
of
the
phrases
;
first
I
might
say
,
that
we
are
no
way
obliged
to
interpret
Greek
words
in
the
New
Testament
by
the
use
of
the
Talmudists
,
because
though
the
traditions
concerning
Hebrew
customes
mentioned
in
the
Talmud
may
reasonably
be
thought
antienter
then
Christs
time
(
and
so
the
Testimonies
brought
thence
be
worth
the
heeding
for
such
,
and
fit
sometimes
to
be
used
for
the
explaining
the
like
customs
mentioned
in
the
New
Testament
)
yet
the
booke
it self
,
and
consequently
the
word
in
it
(
which
only
we
have
now
to
consider
)
was
written
,
and
set
out
long
after
the
New
Testament
,
the
Misnaioth
,
or
first
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
contain
the
Text
of
the
Talmud
,
being
set
forth
by
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Tannaim
,
or
Doctores
Mischinici
,
about
the
year
150
after
Christ
,
who
as
they
professe
to
have
had
their
beginning
per
continuam
successionem
acceptionis
legis
oralis
à
Mose
,
saith
Buxtorf
,
by
a
continual
succession
of
tradition
of
the
oral
law
from
the
times
of
Moses
,
so
they
acknowledge
to
end
in
R.
Jehudah
hakkàdosch
,
(
stiled
Hannasi
,
the
Chief
or
Prince
,
and
by
way
of
eminence
Rabbi
,
when
he
is
cited
in
the
Gemara
)
who
lived
under
Antoninus
in
the
midst
of
the
second
Century
.
After
these
Tannaim
,
are
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Amoriam
whom
Scaliger
cals
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Authours
of
the
Gemara
,
and
of
that
Gemara
,
i.
e.
those
disputations
,
and
decisions
of
those
learned
men
at
Jerusalem
together
with
the
Mischna
forementioned
,
doth
the
Jerusalem-Talmud
consist
,
and
was
set
forth
f
an
.
230.
as
the
collection
of
the
like
disputations
and
decisions
on
the
Mischna
,
which
were
had
in
Academiis
Pombedithana
,
Soriah
,
and
Nahardeah
,
make
up
the
Talmud
Babylonicum
,
which
was
compleated
an
.
500.
This
will
be
sufficient
to
shew
that
the
words
of
Christ
,
either
as
they
were
spoken
by
him
,
or
repeated
by
the
Evangelists
,
ought
not
to
be
conceived
to
have
imitated
the
phrases
of
the
Talmudists
so
long
after
them
;
and
there
will
be
as
little
reason
to
believe
(
what
is
left
the
only
possible
)
that
the
Writers
of
the
Talmuds
have
imitated
the
phrases
in
the
Gospel
,
being
themselves
both
Jews
and
enemies
to
the
Christian
Religion
;
and
besides
,
if
the
Idiom
of
the
Talmudists
were
of
any
weight
in
this
matter
,
yet
sure
it
is
not
sufficient
to
weigh
down
the
contrary
Interpretation
of
the
Christian
Fathers
,
(
who
are
to
us
in
all
reason
to
be
heeded
,
as
the
veryer
Talmudists
of
the
two
,
the
Traditors
and
deliverers
of
our
Gospel
,
and
Creed
unto
us
)
or
the
use
of
it
among
the
Jews
that
have
written
in
Greek
,
particularly
of
the
Author
of
Ecclesiasticus
,
who
is
conceived
to
be
the
famous
Ben-Sira
,
and
with
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
punctually
to
forgive
sins
,
c.
28.2
.
however
no
way
able
to
extend
it self
to
that
other
place
in
St
John
,
where
the
phrase
is
varyed
,
and
the
[
power
of
remitting
and
retaining
of
sins
]
is
given
to
the
Disciples
,
which
will
have
no
analogy
with
that
which
is
here
pretended
;
for
whatever
should
be
granted
of
the
words
ligatum
&
solutum
,
b●ing
all
one
with
prohibited
,
&c.
the
retaining
or
remitting
of
sins
,
will
be
distant
from
it
,
for
sure
that
will
not
be
,
to
declare
one
mans
sins
unlawfull
,
anothers
lawful
,
which
it
must
do
,
if
this
interpretation
be
applyed
to
that
place
also
.
This
being
premised
as
an
Answer
sufficient
to
take
away
Sect.
6
the
force
,
or
convincingnesse
of
this
interpretation
,
I
shall
ex
abundanti
superadd
,
that
I
have
used
som
care
to
examine
those
words
,
and
to
observe
their
importance
in
those
,
and
other
Jewish
writings
:
I
shall
give
you
an
account
of
it
.
The
Hebrew
word
for
binding
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
I
shall
make
no
scruple
to
acknowledge
,
doth
in
the
Talmud
many
times
signifie
to
forbid
and
prohibit
;
and
from
thence
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
a
thing
forbidden
,
prohibited
,
unlawful
;
onely
by
the
way
I
shal
crave
leave
to
shew
you
by
what
degrees
it
comes
to
signifie
thus
.
The
word
in
the
Old
Testament
signifies
to
bind
,
(
and
sure
that
is
the
best
interpreter
of
Idioms
in
the
New
)
and
accordingly
is
rendred
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
and
is
used
commonly
for
binding
with
cords
,
and
sometimes
for
that
band
,
or
obligation
,
that
proceeds
from
having
made
a
vow
as
Numb
.
30.4
.
and
is
then
rendred
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
definition
or
decree
,
because
by
that
vow
I
bind
,
or
define
,
or
determine
my self
to
such
a
performance
;
Farther
then
this
,
't
is
true
this
word
is
rendred
by
our
Translators
,
Num.
11.28
.
to
[
forbid
]
Lord
Moses
forbid
them
,
where
yet
't
is
observable
that
the
forbiding
there
,
which
Joshua
desires
,
is
applied
to
the
persons
,
and
and
not
to
the
thing
,
and
signifies
a
checking
,
repressing
,
[
Lord
Moses
suffered
them
not
,
cohibeto
eos
]
as
when
by
chiding
,
or
disciplining
,
a
superior
restrains
another
;
according
to
which
use
of
the
word
it
is
,
that
Philip
de
Aquin.
makes
it
agree
in
sense
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
prohibuit
and
cohibuit
,
forbidding
,
and
repressing
:
and
thus
it
will
be
very
agreeable
with
our
sense
of
binding
,
as
that
signifies
Church-censure
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
disciplining
,
repressing
offenders
by
that
means
.
In
the
whole
Scripture
I
believe
there
will
not
one
place
be
found
where
that
word
is
rendred
by
the
72.
by
any
word
signifying
barely
to
prohibit
,
or
the
like
,
unlesse
you
will
say
it
doth
Dan.
6.7
,
8
,
9.
where
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
rendred
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
decree
,
and
yet
if
you
examine
that
place
,
and
the
nature
of
the
decree
,
you
shall
finde
,
that
it
was
not
a
bare
prohibition
,
but
a
binding
to
punishment
upon
non-performance
(
for
the
decree
was
there
,
v.
7.
that
whosoever
shall
ask
any
petition
from
either
God
or
man
,
but
of
thee
,
O
King
,
shall
be
cast
into
the
den
of
lions
)
and
so
the
decree
is
that
designation
to
the
punishment
of
casting
into
the
den
,
which
is
there
call'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
binding
,
as
when
the
Jugde
decrees
the
Offender
to
be
Excommunicated
,
that
act
of
judicature
is
a
decree
,
yet
neverthelesse
a
binding
,
(
this
binding
being
a
judicial
act
,
and
from
thence
receiving
its
force
of
obligation
)
and
è
converso
in
that
a
binding
,
or
obligation
to
punishment
;
that
it
is
such
a
decree
,
to
wit
,
a
decree
sub
poenâ
,
that
such
a
thing
shall
be
done
,
so
saith
Schindler
,
that
the
Chaldee
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
obligavit
ad
obedientiam
,
aut
poenam
,
binding
to
obedience
,
or
penalty
,
and
Elias
Levita
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Every
thing
from
which
either
sinne
or
punishment
commeth
unto
him
that
doth
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
said
to
be
bound
,
or
is
call'd
Assur
;
and
therefore
Munster
giving
an
account
of
the
use
of
the
word
in
the
Commentaries
of
the
Rabbins
,
saith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
edictum
aut
sententiam
,
quâ
quis
tenetur
,
&c.
by
which
any
man
is
bound
to
punishment
,
if
he
obey
it
not
.
In
like
manner
as
he
that
vows
,
binds
,
(
and
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Num.
30.4
.
&c.
belongs
peculiarly
to
that
)
because
in
vowing
he
doth
either
by
words
of
execration
explicitly
,
or
else
by
intimation
implicitly
,
call
punishment
upon
himself
,
if
he
perform
not
his
vow
,
and
so
binds
himself
to
that
punishment
.
And
so
still
the
word
[
binding
]
by
denoting
a
decree
in
this
kinde
,
doth
not
at
all
vary
from
our
present
sense
of
binding
by
way
of
censure
,
which
now
we
contend
for
,
but
rather
confirm
and
concurre
with
it
;
and
so
I
conceive
(
in
those
excerpta
about
excommunication
,
which
J.
Coch
hath
set
down
in
Latine
out
of
Maimonides
)
those
words
of
Maimonides
do
import
,
Quod
totus
Israel
decrevit
,
non
observat
Princeps
,
&c.
What
all
Israel
decreed
,
the
Prince
observes
not
:
he
speaks
of
inflicting
anathema's
,
and
I
shall
grant
that
the
word
rendred
decrevit
,
is
in
the
original
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
word
for
binding
(
in
reference
to
which
it
follows
in
the
next
words
,
by
him
set
down
,
remittitur
à
laeso
,
si
ei
satisfecerit
,
&c.
The
injur'd
person
remits
,
if
satisfaction
be
made
him
)
and
from
thence
shall
conclude
,
that
even
when
it
is
to
be
rendred
decrevit
,
it
may
yet
note
punishment
,
particularly
that
of
excommunication
,
or
decree
ad
excommunicandum
,
sentence
to
punishment
being
a
kinde
of
Legislation
,
and
all
binding
to
that
,
an
act
of
Command
or
power
.
Having
thus
considered
the
verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
shall
as
freely
grant
Sect.
7
that
the
participles
,
or
nounes
deduced
from
thence
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
among
the
Rabbins
or
Talmudists
,
signifie
very
often
a
thing
forbidden
,
prohibited
,
unlawfull
(
though
in
the
Old
Testament
again
the
nouns
there
used
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifie
not
so
,
but
are
taken
in
a
regular
sense
,
and
so
rendred
by
the
72
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
band
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
ordinance
or
decree
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
bound
or
imprison'd
,
and
the
like
,
and
not
the
thing
unlawfull
or
prohibited
)
which
yet
being
granted
and
added
to
what
was
before
granted
of
the
Talmudical
use
of
the
Verb
,
comes
not
home
to
prove
the
objecters
conclusion
,
which
is
this
,
that
the
verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
among
the
Talmudists
,
decernere
,
explicare
,
interpretari
,
declarare
,
de
ligato
,
vel
quid
ligatum
sit
,
i.
e.
quid
vetitum
:
to
decern
,
explicat
,
interpret
,
declare
concerning
a
thing
bound
,
or
what
is
bound
,
i.
e.
what
is
forbidden
:
for
to
prove
this
sense
of
the
verb
,
that
other
supposed
use
of
the
participle
is
not
sufficient
,
any
more
then
my
confessing
amatum
to
signifie
a
thing
loved
,
will
conclude
me
to
affirm
,
that
amo
signifies
to
declare
a
thing
to
be
loved
,
which
we
know
signifies
formally
to
love
,
and
nothing
else
.
That
the
verb
signifies
to
forbid
,
or
decree
,
per
modum
legislationis
Sect.
8
(
which
is
all
that
could
be
deduced
from
these
premises
,
(
though
supposed
true
)
of
ligatum
in
the
Talmud
signifying
nothing
but
illicitum
)
't
is
acknowledged
,
but
that
will
not
serve
the
turn
,
thereby
wholly
to
evacuate
&
nullifie
the
power
of
the
Keyes
,
which
is
pretended
to
belong
to
the
Church
from
these
texts
;
If
the
Apostles
had
this
power
to
forbid
or
decree
,
this
were
1.
more
then
to
interpret
or
declare
a
thing
to
be
unlawful
,
the
office
of
making
laws
is
more
then
that
of
the
Casuist
,
or
Counsellour
,
or
Preacher
:
and
beside
,
secondly
,
it
would
be
but
reason
to
suppose
those
decrees
backt
with
some
power
of
censures
against
resisters
,
and
so
indeed
the
word
imports
,
to
decree
sub
poenâ
under
penalty
,
and
not
simply
to
decree
.
But
the
thing
for
which
this
Talmudical
interpretation
contends
,
and
which
we
oppose
,
is
that
this
power
of
binding
is
onely
a
power
of
declaring
,
and
explaining
a
thing
to
be
unlawful
;
and
for
this
from
all
that
is
pretended
,
or
offer'd
to
our
view
,
I
have
after
all
my
search
no
temptation
to
suspect
,
that
even
the
Talmudists
themselves
do
use
the
word
.
The
verb
with
them
may
signifie
[
to
prohibit
]
and
the
nouns
,
and
participle
,
a
thing
prohibited
,
or
unlawful
,
and
that
is
the
utmost
that
Buxtorf
could
observe
of
the
words
among
the
Talmudists
,
or
that
the
author
of
the
interpretation
offers
any
proof
for
[
ligatum
&
solutum
,
i.
e.
millies
in
Talmudicis
vetitum
lege
sa●râ
aut
permissum
;
]
and
if
these
notions
will
be
taken
,
then
the
meaning
of
[
whatsoever
yee
shall
bind
on
earth
shall
be
bound
in
heaven
]
will
be
,
that
whatsoever
they
shall
by
decree
prohibit
on
earth
,
shall
be
prohibited
,
or
unlawfull
in
heaven
;
which
were
onely
to
exchange
the
power
of
Censures
,
for
the
power
of
giving
Laws
,
which
,
as
it
is
more
then
that
of
the
Casuist
,
so
,
I
conceive
,
is
never
to
be
found
any
where
without
power
of
punishing
also
.
Sect.
9
This
I
conceive
to
be
answer
sufficient
to
all
that
is
produced
,
or
pretended
,
even
upon
supposition
that
the
Talmud
were
the
umpire
,
or
the
use
of
words
there
the
best
Nomenclature
for
the
New
Testament
.
But
then
over
and
above
,
we
must
again
remember
,
that
this
Talmudical
observation
will
be
but
little
conviction
to
us
,
who
finde
that
the
writers
of
the
New
Testament
have
no
sympathy
with
the
Talmud
in
this
matter
,
but
use
variety
of
other
words
to
expresse
[
commanding
,
or
decreeing
,
or
forbidding
;
]
such
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
like
,
but
never
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
any
of
that
making
;
and
in
like
manner
have
other
phrases
to
expresse
a
thing
unlawful
,
or
forbidden
▪
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
like
,
but
never
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
any
thing
like
it
:
neither
is
it
,
I
conceive
,
pretended
,
that
these
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
have
any
such
sense
in
any
other
place
of
the
New
Testament
;
but
onely
in
these
two
,
which
are
(
parallel
one
to
another
,
and
so
)
in
effect
but
one
,
and
that
the
matter
of
the
present
controversie
,
and
so
a
petitio
principii
,
when
't
is
made
use
of
to
confute
him
that
concludes
the
Censures
from
thence
.
Adde
unto
these
yet
farther
,
that
even
in
the
Talmud
it self
Sect.
10
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
of
which
this
observation
is
made
)
signifies
binding
too
,
and
that
not
only
in
the
obvious
vulgar
senses
,
but
in
that
also
which
we
here
contend
for
,
of
binding
by
censures
,
or
binding
over
to
punishment
,
(
obstrinxit
ad
poenam
,
as
Schindler
renders
the
Chaldee
,
and
as
Elias
Levita
the
Rabbinical
word
,
be
bound
over
to
punishment
)
and
so
with
great
reason
may
be
resolved
(
even
when
it
signifies
to
prohibite
)
to
belong
only
to
such
penal
prohibitions
,
or
at
least
,
(
belonging
at
first
to
such
only
)
to
have
fallen
after
in
common
use
(
which
sure
hath
been
observ'd
to
bend
words
from
their
primitive
sense
)
to
signifie
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
all
kind
of
decrees
or
prohibitions
:
which
surely
will
not
exclude
,
but
contain
under
it
that
which
we
now
contend
for
.
I
shall
shew
the
strength
of
this
argument
by
a
parallel
,
as
I
conceive
,
exactly
proportion'd
to
it
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Arabick
signifies
millies
,
very
ordinarily
[
to
g
forbid
,
or
resolve
any
thing
to
be
unlawful
,
from
thence
the
noun
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
vetitum
,
any
thing
prohibited
or
forbidden
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
prohibition
;
Suppose
now
in
some
discourses
concerning
the
kinds
or
degrees
of
excommunication
among
the
Iews
,
or
of
the
power
of
the
Sanhedrin
,
or
indifferently
in
any
Jewish
writing
,
I
should
meet
with
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
render
it
in
Latine
prohibuit
,
interdixit
,
and
a
friend
ingenuously
admonish
me
that
it
ought
to
be
rendred
anathematizavit
,
devovit
;
would
it
be
thought
reason
or
ingenuity
in
me
to
reply
to
my
admonisher
,
No
,
but
I
have
rendred
it
aright
,
for
in
Arabick
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
prohibuit
,
and
therefore
't
is
but
an
ignorance
in
the
Arabick
dialect
,
to
render
the
Hebrew
anathematizavit
,
and
but
a
popular
error
(
to
be
reform'd
from
hence
)
in
them
,
that
conceive
there
was
any
kind
of
excommunication
among
the
Iewes
,
meant
by
that
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
whereas
't
is
clear
,
that
word
signifies
onely
prohibition
,
and
therefore
belongs
among
the
Jews
only
ad
Theologiae
praeceptivae
munus
,
or
to
the
office
of
teaching
and
interpreting
,
what
is
[
vetitum
,
vel
interdictum
lege
sacrâ
.
]
If
,
I
say
,
I
should
deal
thus
with
any
peece
of
plain
Hebrew
,
my
first
question
would
be
,
whether
this
account
of
my
rendring
that
word
would
be
accepted
;
and
if
not
,
my
second
now
is
,
whether
the
processe
of
the
present
arguing
hath
not
done
the
like
,
or
somewhat
more
.
Sect.
11
This
wil
be
yet
clearer
,
by
proceeding
to
consider
the
words
which
are
opposite
to
it
,
(
and
to
which
this
Author
refers
when
he
saith
,
Solutum
millies
in
Talmudicis
licitum
aut
permissum
;
A
thing
loosed
is
taken
a
thousand
times
in
the
Talmud
for
lawful
or
permitted
)
such
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
I
also
acknowledge
to
be
taken
amongst
the
Talmudists
for
licitum
&
permissum
,
lawful
and
unforbidden
.
Sect.
12
Of
which
yet
somewhat
must
be
further
observed
,
1.
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
whence
they
come
,
in
hiphil
signifies
solvere
,
to
loose
;
(
as
indeed
that
which
hath
no
obligation
laid
on
it
,
which
is
loose
from
all
band
to
obedience
,
or
obligation
to
punishment
,
is
properly
resolv'd
to
be
lawful
)
but
then
this
hinders
not
,
but
that
the
verb
in
hiphil
may
still
signifie
,
(
and
indeed
even
among
the
Rabbins
ordinarily
doth
)
to
loose
,
both
properly
&
metaphorically
;
properly
,
as
to
loose
or
unty
those
that
are
bound
with
cords
,
or
such
like
bands
,
properly
so
called
,
as
Ps
.
146.7
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
solvite
vinctos
,
loose
those
that
are
bound
,
&
Ps
.
105.20
.
the
king
sent
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
loosed
them
,
where
the
Chaldee
paraphrase
reads
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
solvit
eum
,
and
the
72
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
Psal
.
146.7
.
Dominus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
qui
solvit
vinctos
,
loosing
men
out
of
prison
:
or
metaphorically
,
and
that
in
a
double
sense
,
either
as
it
is
applied
to
doubts
,
or
difficulties
,
and
then
't
is
to
dissolve
them
;
or
to
persons
,
and
then
't
is
to
let
loose
or
unoblige
,
and
in
this
latter
sense
J.
Coch
cites
it
ex
cap.
1.
Nedarim
,
that
on
whom
the
anathema
or
cherem
is
inflicted
coram
,
or
in
his
presence
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
it
shall
not
be
remitted
to
him
,
but
before
his
face
also
:
where
this
word
signifies
clearly
remission
or
absolution
,
and
that
from
a
sentence
of
excommunication
;
so
again
in
that
constitution
of
the
law
cited
by
Buxtorf
,
the
word
is
twice
used
most
clearly
in
our
sense
,
He
that
continues
in
Niddui
30
dayes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
desires
not
to
have
it
loosed
,
they
separate
him
,
or
put
him
under
Niddui
again
,
&
if
he
continue
so
30
dayes
more
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
desires
not
to
have
it
loosed
,
(
or
as
he
renders
it
,
relaxate
)
they
excommunicate
,
or
put
him
under
cherem
;
&
therefore
Schindler
mentioning
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
Rabbins
use
of
it
,
renders
it
simply
solutio
,
loosing
;
and
there
is
a
saying
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
which
it
bears
this
sense
.
If
any
man
swear
in
this
form
,
[
If
this
be
true
,
let
me
be
excommunicate
in
this
world
,
and
in
the
other
]
and
be
perjured
,
he
cannot
be
absolved
by
any
.
Another
word
synonymous
to
this
,
and
ordinarily
used
by
Sect.
13
the
Talmudists
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
that
primarily
signifying
(
as
the
other
did
)
to
loose
or
dissolve
,
as
to
loose
cords
which
tye
,
or
Camels
which
are
tyed
with
them
,
is
by
the
Talmudists
taken
for
h
absolving
,
remitting
,
forgiving
,
pardoning
;
so
saith
Elias
Levita
in
Thisby
,
it
is
used
by
the
Rabbins
for
pardoning
and
remitting
,
as
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
merciful
God
pardon
Hillel
!
and
in
the
prayer
that
begins
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
All
shall
be
remitted
,
or
pardon'd
.
So
in
a
place
cited
by
Coch
out
of
Gem.
Moed
.
Caton
.
c.
3.
Quid
remedii
?
age
cum
ipso
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ut
remittat
tibi
,
that
he
may
loose
you
from
the
excommunication
:
and
again
,
adi
principem
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
he
may
remit
it
to
you
.
So
c.
1.
Nedarim
,
Steti
coram
R.
Huna
,
cum
audiens
quandam
nomen
Dei
in
vanum
proferre
,
eam
excommunicaret
,
&
statim
eâ
praesente
anathema
relaxaret
;
there
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
again
,
for
loosing
in
our
sense
,
relaxating
of
,
or
freeing
from
a
censure
of
excommunication
,
directly
all
one
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
remittatur
ipsi
,
following
in
the
same
place
,
which
even
now
we
produced
.
A
third
word
there
is
ordinarily
used
to
this
purpose
,
of
Sect.
14
the
same
importance
,
and
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
in
i
Moed
Katon
,
Sapiens
potest
seipsum
excommunicare
,
a
wiseman
may
excommunicate
himself
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
free
or
loose
himself
again
:
and
so
in
that
out
of
1.
Nedarim
,
in
J.
Coch
,
excommunicationem
posse
è
vestigio
rescindi
,
there
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
both
,
contrary
to
excommunication
.
By
the
little
that
hath
been
said
,
it
may
sufficiently
appear
,
Sect.
15
that
to
bind
and
to
loose
may
be
found
even
among
the
Talmudists
to
signifie
somewhat
beside
interpreting
or
declaring
,
quid
vetitum
,
quid
permissum
sacrâ
lege
,
what
is
forbidden
,
what
permitted
by
the
law
of
God
,
as
that
referres
simply
ad
solum
docendi
,
&
interpretandi
,
vel
Theologiae
praeceptivae
munus
,
onely
to
the
office
of
teaching
,
and
interpreting
,
and
of
preceptive
Divinity
,
&c.
and
that
't
is
no
way
contrary
to
the
stile
or
idiom
of
those
writers
to
affirm
,
that
binding
and
loosing
belongs
to
Censures
,
(
and
not
only
to
stating
of
Cases
of
Conscience
)
even
if
the
Talmud
were
our
judge
:
for
sure
there
is
nothing
more
ordinary
in
that
,
then
to
heare
of
loosing
them
who
are
excommunicate
;
which
must
needs
imply
,
that
they
which
were
so
excommunicate
,
till
they
were
loosed
,
were
supposed
bound
also
.
Sect.
16
And
therefore
it
may
be
observed
(
in
passing
)
that
the
learned
H.
Grotius
having
in
his
Notes
on
Matth.
16.19
.
made
this
Talmudical
observation
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
bind
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
loose
,
are
by
the
Hebrewes
attributed
to
the
interpreters
of
the
law
,
(
which
seems
something
agreeable
to
this
observation
)
conceiving
the
Keyes
there
spoken
of
,
to
be
the
keyes
of
knowledge
,
Luk.
11.52
.
doth
yet
on
Matth.
16.19
.
interpret
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
binding
and
loosing
there
,
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
retaining
and
remitting
,
Joh.
20.23
.
and
in
his
notes
on
that
third
place
acknowledges
,
that
thus
the
Apostles
did
remit
,
either
when
by
Baptisme
they
received
into
the
Church
those
that
professed
the
faith
,
or
when
after
the
testimony
of
serious
repentance
they
received
into
their
communion
those
that
had
been
lapst
or
fallen
,
and
applies
to
it
that
of
the
2
Cor.
2.10
.
To
whom
ye
forgive
any
thing
,
I
forgive
also
,
(
which
belongs
clearly
to
the
excommunicate
,
incestuous
person
,
in
the
former
Epistle
,
who
was
it
seems
by
this
Ecclesiastical
course
brought
to
a
capacity
of
remission
,
and
absolution
by
that
time
,
and
now
absolved
by
St.
P●ul
)
and
for
the
conjunction
of
both
these
senses
in
the
interpretation
of
that
place
,
he
produces
S.
Cyprians
authority
,
Ep.
73.
To
which
I
shall
only
adde
,
that
in
another
part
of
his
Notes
upon
the
Gospels
,
Luk.
6.22
.
this
very
Judicious
man
(
whose
education
might
have
given
him
as
great
prejudices
against
the
Prelacie
,
as
any
other
)
hath
given
us
a
very
excellent
tract
concerning
this
subject
of
Excommunication
,
or
Censures
;
And
at
last
resolves
out
of
St.
Cyprians
Epistles
,
Totum
ferme
Christianae
disciplinae
vigorem
in
istis
judiciis
constitisse
,
&c.
that
well
nigh
all
the
vigor
of
Christian
discipline
consisted
in
those
judgments
of
the
Church
.
Quem
morem
qui
ex
Ecclesiâ
sublatum
volunt
,
gravissimum
infligunt
vulnus
disciplinae
,
quam
corruptis
adeò
Christianorum
moribus
ad
veterem
severitatem
reduci
maximum
sit
operae
pretium
,
tantùm
abest
,
ut
ulla
ejus
pars
reliqua
laxari
debeat
,
&c.
Which
custome
they
which
would
remove
out
of
the
church
,
inflict
a
most
grievous
wound
on
discipline
,
which
(
now
in
this
notable
corruption
of
the
manners
of
Christians
)
it
were
most
excellently
worth
any
mans
pains
to
have
reduced
to
its
antient
severity
,
so
far
is
it
from
being
fit
,
that
any
remaining
member
or
part
of
it
should
be
loosed
,
or
put
out
of
joynt
;
and
in
another
place
,
Disciplinam
morum
ego
non
refugio
,
ut
modò
pax
coeat
,
nulla
futura
sit
tam
severa
,
cui
non
libenter
me
meosque
sim
subjecturus
.
For
the
discipline
in
order
to
manners
,
I
would
willingly
subject
my self
,
and
all
that
belong
to
me
,
to
the
severest
that
could
be
brought
into
the
Church
.
But
this
by
the
way
.
For
the
perfecting
of
this
answer
,
and
satisfying
all
the
contrary
Sect.
17
appearances
fully
,
it
must
yet
farther
be
observed
,
that
there
is
one
thing
presumed
,
and
not
undertaken
to
be
proved
in
this
objection
,
without
which
all
the
observations
from
the
Talmud
are
utterly
invalid
and
unconcluding
,
and
that
one
thing
not
at
all
to
be
granted
by
us
,
being
indeed
,
as
I
conceive
,
very
far
from
truth
.
It
is
this
;
that
by
the
particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
whatsoever
ye
shall
bind
,
&c.
]
is
noted
the
thing
,
and
not
the
person
,
for
so
that
interpretation
requires
[
what
thing
soever
ye
shall
declare
to
be
unlawful
,
&c.
]
whereas
it
's
no
new
thing
in
all
languages
and
dialects
to
put
the
neuter
for
the
masculine
gender
,
things
for
persons
,
and
that
in
the
New
Testament
,
is
not
without
example
;
as
Joh.
17.7
.
't
is
our
Saviours
dialect
(
and
it
is
the
very
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
have
now
in
hand
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
&c.
whatsoever
,
i.
e.
all
those
men
,
v.
6.
and
so
1
Joh.
5.4
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
expounded
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
v.
18.
every
thing
,
i.
e.
every
one
,
that
is
born
of
God.
Thus
when
S.
John
,
Apoc.
21.27
.
speaketh
of
man
,
and
other
the
like
inhabitants
of
the
new
Jerusalem
,
he
saith
,
there
shall
not
enter
in
there
any
thing
that
defileth
,
or
that
worketh
abomination
,
or
a
lye
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
neuter
,
which
is
,
no
doubt
,
no
unclean
abominable
person
,
&c.
So
2
Thess
.
2.4
.
the
Apostle
speaking
of
Antichrist
,
saith
,
that
he
exalteth
himself
above
all
that
is
called
God
;
where
the
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
all
]
in
the
neuter
,
sure
signifies
in
the
masc●line
,
every
person
that
partakes
of
that
name
,
the
King
and
Potentates
of
the
Earth
;
so
Heb.
7.7
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
neuter
,
for
the
lesser
or
inferior
person
,
v.
19.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
no
man
;
and
Ch.
12
,
13.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
him
that
is
lame
:
With
which
Examples
the
phrase
in
this
text
bea●●s
such
proportion
,
that
it
cannot
be
unjust
to
resolve
,
that
it
is
at
least
possible
,
that
the
neuters
here
may
in
sense
be
masculine
also
;
which
very
possibility
were
enough
to
evacuate
the
Talmudical
observation
,
the
accommodation
of
which
to
this
place
supposes
the
neutral
sense
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
certainly
there
meant
,
and
is
not
reconcilable
with
the
Masculine
.
For
to
say
[
Whomsoever
you
shall
declare
to
be
unlawful
or
prohibited
,
&c
were
not
sense
;
whereas
on
the
other
side
,
the
granting
the
neutral
sense
,
would
not
so
necessarily
destroy
our
pretensions
,
this
rendring
of
the
words
being
proper
enough
,
and
home
to
our
turn
,
[
whatsoever
yee
shall
bind
on
earth
,
i.
e.
whatever
sins
of
any
trespasser
ye
shall
conclude
under
the
Censures
]
or
again
,
whatsoever
punishment
you
shall
bind
on
mens
shoulders
(
the
speech
being
still
limited
to
this
one
sort
of
punishments
)
it
shall
be
bound
or
ratified
in
heaven
:
though
the
truth
is
,
the
personal
notion
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
being
so
agreeable
to
other
phrases
of
the
Scripture
,
I
have
no
temptation
to
doubt
but
that
it
is
the
importance
of
the
place
[
whatsoever
,
i.
e.
whomsoever
you
shall
bind
on
earth
,
by
the
power
of
the
Keyes
,
shut
out
of
this
lower
kingdom
of
heaven
,
conclude
under
the
Ecclesiastical
bands
,
or
censures
,
&c.
shall
be
bound
in
heaven
,
&c.
]
i.
e.
by
God
ratified
there
,
(
supposing
that
what
they
do
,
they
do
according
to
the
rule
,
)
this
is
most
commodious
&
agreeable
to
the
mention
of
the
Keyes
(
to
which
't
is
annext
,
Matt.
16.
)
which
certainly
denote
power
of
receiving
,
or
excluding
not
some
thing
,
but
some
person
,
&
to
the
trespassing
brother
supposed
to
become
refractary
(
to
which
't
is
annext
,
Matth.
18.
)
who
is
still
a
person
also
;
to
which
I
will
onely
add
that
in
the
beginning
of
that
discourse
,
Matth.
18.11
.
there
is
another
manifest
example
of
a
neuter
word
in
a
masculine
sense
,
The
Sonne
of
man
came
to
save
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
which
was
lost
,
i.
e.
those
little
ones
,
v.
10.
of
whom
God
would
not
that
one
should
perish
,
v.
14.
Sect.
18
To
this
account
of
that
first
argument
(
sufficient
I
conceive
to
prove
that
this
interpretation
hanging
thus
loose
from
the
Talmudical
use
of
the
word
,
is
not
in
the
rendring
this
text
of
the
New
Testament
,
necessary
to
be
received
)
I
shal
yet
farther
add
these
two
observations
more
,
1.
That
the
Talmudical
sense
cannot
have
place
in
the
latter
part
of
Christs
speech
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
shall
be
bound
in
heaven
]
and
therefore
will
be
improbable
in
the
former
.
For
sure
the
binding
in
heaven
]
is
somewhat
more
then
Gods
interpretation
or
declaration
of
the
lawfulnesse
of
any
thing
;
and
if
the
Church
should
be
thought
unfit
to
have
any
kind
of
power
,
yet
heaven
is
acknowledged
capable
of
it
;
besides
,
the
form
and
composure
of
the
words
will
enforce
,
that
if
that
pretended
Talmudical
sense
were
admitted
in
both
places
,
Gods
declaring
any
thing
to
be
lawful
,
or
unlawful
,
must
be
consequent
to
the
Ministers
declaration
here
,
which
will
be
very
unreasonable
;
for
though
Gods
Censures
may
by
vertue
of
his
promise
follow
the
Censures
of
the
Church
,
yet
Gods
Laws
(
for
such
are
his
declarations
of
what
is
law
)
sure
cannot
,
or
if
they
do
,
this
will
be
a
great
assurance
that
there
is
some
power
in
the
Church
,
when
it
is
so
backt
by
God.
A
second
argument
to
this
purpose
may
be
taken
from
the
Sect.
19
Analogy
of
Scripture
,
or
comparing
the
two
places
in
Matth.
of
binding
and
loosing
,
with
that
third
in
John
of
remitting
and
retaining
;
which
I
conceive
is
proved
to
belong
to
the
same
matter
,
whatsoever
that
should
prove
to
be
,
but
then
will
not
be
so
capable
of
the
Talmudical
interpretation
,
for
sure
that
will
not
be
so
clear
from
those
writers
also
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
retain
,
hath
that
sense
among
the
Talmudists
,
which
was
imposed
upon
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
bind
,
which
for
the
present
I
shall
take
for
granted
,
till
some
proof
be
offer'd
to
the
contrary
,
and
in
that
found
the
power
of
the
Church
,
(
supposing
it
were
not
deducible
from
S.
Matthew
)
and
then
by
analogie
of
those
places
in
S.
Matthew
,
with
this
in
S.
John
,
apply
it
to
those
places
also
.
Now
for
the
second
proof
which
is
offer'd
by
the
same
hand
Sect.
20
against
the
received
interpretation
,
the
places
in
Greek
authors
where
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
binding
is
vouched
to
signifie
forbidding
onely
,
though
I
might
justly
say
,
that
forbidding
is
much
more
then
declaring
,
or
interpreting
a
thing
to
be
forbidden
,
that
an
act
of
power
,
and
not
onely
of
doctrine
,
of
a
Magistrate
,
and
not
onely
of
a
Casuist
;
and
secondly
,
that
we
are
not
wont
to
require
the
dictions
of
the
New
Testament
,
which
have
so
much
of
the
Old
Testament
Hebrew
idiom
in
them
,
to
be
tryed
by
Attical
heathen
Greek
writers
,
y●t
shall
I
not
now
need
to
refuse
that
trial
which
is
here
offer'd
.
Two
onely
places
there
are
produced
(
or
in
the
margent
appointed
to
be
consulted
with
)
to
purpose
,
Eustathius
and
Didymus
in
Hom.
II.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
Inscription
.
Isidis
ap
.
Diod.
Sic.
l.
1.
These
two
places
I
have
with
all
attention
considered
,
and
shall
truly
report
what
I
have
found
in
them
.
Sect.
21
Eustathius
brings
several
interpretations
of
these
words
in
Hom.
the
first
of
which
is
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
signifie
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
which
that
you
may
understand
,
you
must
know
the
occasion
of
Homers
speech
,
it
was
this
;
Patroclus
was
slain
,
and
Achilles
knew
not
how
to
help
him
,
or
avenge
his
death
,
for
which
he
hath
very
passionate
sorrow
,
even
to
wish
he
were
dead
himself
,
because
he
could
not
avenge
that
death
of
his
,
this
he
thus
expresses
in
Homers
language
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
would
,
or
,
O
that
I
might
presently
dye
,
in
that
I
was
not
able
to
avenge
the
death
of
my
Companion
!
He
dyed
far
from
his
countrey
,
and
Mars
,
or
the
Fate
of
war
hath
bound
,
or
hindred
,
or
restrained
me
from
being
avenger
of
his
blood
:
where
it
must
be
observed
,
that
Mars
did
not
give
any
precept
or
interdict
to
Achilles
not
to
avenge
Patroclus
,
or
declare
that
it
was
unlawful
,
but
only
that
the
fate
of
the
war
had
not
so
far
favour'd
him
,
as
that
he
could
find
any
means
to
do
it
,
which
he
calls
binding
or
hindring
him
;
and
therefore
Didymus
,
to
whom
we
are
referred
,
renders
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hindred
,
and
explains
the
whole
matter
by
this
paraphrase
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
fight
having
deprived
me
of
my
Arms
,
would
not
suffer
me
to
go
out
and
help
Patroclus
;
and
so
it
seems
the
forbidding
,
by
which
they
render
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
only
that
of
hindring
or
stopping
(
which
is
a
natural
effect
of
the
vulgar
notion
of
the
word
,
as
it
signifies
hinding
,
he
that
is
bound
being
hindred
or
stopt
from
his
course
or
action
)
not
of
prohibiting
or
interdicting
.
But
then
moreover
you
must
consider
,
that
the
same
Eustathius
and
Didymus
observe
in
that
last
verse
many
different
lections
,
as
for
example
,
one
especially
,
in
stead
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Mars
in
the
Nominative
case
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hurt
,
or
mischief
in
the
Genitive
,
which
reading
they
reject
not
,
but
accordingly
explain
the
place
,
and
render
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
damni
averruncatorem
▪
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Patroclus
had
need
of
me
,
to
avert
that
mischief
from
him
;
and
this
,
saith
Eustathius
,
the
antients
thus
paraphrase
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Mars
wanted
my
action
,
or
the
help
which
might
have
come
by
me
;
and
Aristarchus
somewhat
to
the
same
purpose
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
wanted
me
to
avert
the
danger
of
the
warre
;
and
agreeably
Didymus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
which
different
lection
thus
explained
by
them
,
takes
off
all
colour
,
or
pretence
of
affirming
that
binding
signifies
prohibiting
,
or
interdicting
in
that
place
,
but
onely
standing
in
need
of
,
which
is
another
sense
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
so
still
't
is
apparent
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
signifie
somewhat
else
in
that
place
,
and
if
it
doe
signifie
binding
,
and
that
be
rendred
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
forbid
,
that
yet
it
must
not
be
taken
in
that
sense
,
that
forbidding
signifies
preceptive
interdiction
,
especially
not
the
bare
pronouncing
a
thing
unlawfull
,
(
the
sense
which
't
is
brought
to
prove
,
and
which
alone
is
against
our
pretensions
)
but
only
forbidding
,
as
when
the
matter
forbids
,
hindring
,
or
restraining
,
or
binding
from
a
possibility
of
doing
it
,
and
just
so
the
Hebr.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
which
Philip
de
Aquin.
renders
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
binding
,
ordinarily
signifies
to
hinder
.
As
for
the
other
place
referr'd
to
,
the
Inscription
of
Isis
,
thus
Sect.
22
it
lies
in
Diodorus
Siculus
,
l.
1.
p.
16.
of
Stephanus's
Edition
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
am
Isis
the
Queen
of
the
whole
Region
,
educated
by
,
or
under
Mercury
,
and
whatsoever
I
shall
bind
,
no
body
can
loose
.
What
advantage
can
be
taken
at
these
words
thus
lying
(
&
not
restrained
,
by
either
antecedents
,
or
consequents
)
toward
the
justifying
or
approving
of
the
foremention'd
interpretation
,
or
acception
of
the
phrase
,
for
declaring
,
or
pronouncing
of
the
unlawfulnesse
of
a
thing
,
I
do
not
fully
discern
;
for
why
may
not
the
later
words
passe
for
an
interpretation
of
the
former
,
and
so
the
sense
be
,
that
she
being
Queen
of
the
whole
region
had
all
power
in
her
hands
,
to
do
,
or
constitute
(
not
onely
what
lawes
,
but
)
what
punishments
she
would
,
and
then
,
that
no
body
had
power
to
undo
whatsoever
she
thus
did
,
to
rescind
,
or
loose
,
or
absolve
what
she
so
bound
?
In
as
wide
a
sense
as
this
,
I
could
produce
many
places
in
Greek
Authors
,
particularly
a
passage
of
Proclus
out
of
Plato
in
his
sixth
Discourse
about
the
Eternity
of
the
world
;
where
to
prove
the
world
cannot
be
dissolv'd
by
the
Creator
of
it
,
and
yet
by
none
but
the
Creator
,
he
expresses
it
often
in
these
two
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
meaning
by
binding
,
the
composing
the
whole
compages
of
the
world
,
and
by
loosing
the
destroying
,
or
,
as
we
say
,
the
dissolution
of
it
:
this
,
I
confesse
,
is
nothing
to
our
sense
of
the
words
,
(
and
as
little
to
that
other
)
and
yet
very
neer
as
much
as
the
place
now
cited
.
Being
left
to
guesse
what
was
the
occasion
of
producing
this
place
to
that
other
purpose
,
I
shall
think
it
possible
that
it
was
occasion'd
by
this
,
that
in
the
margent
Stephanus
hath
set
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
stead
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
if
it
were
conceived
to
be
a
Scholion
,
might
be
taken
to
be
a
testimony
,
that
binding
signifies
making
of
lawes
,
as
far
as
that
Scholiasts
authority
would
reach
.
For
the
present
,
I
shall
suppose
that
this
is
it
,
because
I
cannot
think
of
any
other
way
to
help
this
medium
to
inferre
the
desired
conclusion
in
any
degree
,
and
yet
make
no
question
but
there
was
some
:
But
then
,
if
that
be
it
,
I
must
interpose
,
1.
That
that
in
the
margent
is
not
a
Scholion
,
but
an
emendation
,
or
various
lection
,
as
the
mark
prefixed
signifies
;
and
then
seeing
't
is
assured
,
that
Diod.
Sic.
or
the
inscription
it self
which
he
sets
down
,
had
not
both
these
readings
,
it
will
thence
follow
,
that
either
it
was
truly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
and
then
there
is
no
authority
from
thence
for
any
signification
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
or
else
that
it
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
then
there
is
no
appearance
of
proof
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
there
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
this
is
sufficient
to
the
matter
in
hand
,
which
part
soever
of
the
dilemma
be
accepted
.
Sect.
23
But
having
said
this
,
I
shall
superadde
ex
abundanti
my
opinion
of
the
importance
of
that
inscription
,
viz.
that
Isis
the
Queen
of
that
region
,
was
taught
or
instructed
by
Mercury
in
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hidden
philosophy
▪
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
dark
representations
of
truth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
enigmatical
wisdome
which
their
theologie
was
full
of
,
mention'd
by
k
Plut.
de
Is
.
&
Osir
.
and
that
no
body
was
able
to
reveale
,
or
expound
her
riddles
or
mysteries
.
The
ground
of
this
my
interpretation
is
,
an
inscription
of
Isis's
temple
mention'd
by
Plutarch
,
immediately
upon
his
discourse
of
that
enigmaticall
theology
in
the
place
foremention'd
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
temple
of
Minerva
(
which
they
take
for
Isis
)
in
Saos
had
such
an
inscription
(
not
literally
this
,
but
such
an
one
,
or
to
this
purpose
)
I
am
every
thing
that
hath
been
,
and
that
is
,
and
that
shall
be
,
and
my
vaile
(
or
what
I
shall
think
fit
to
conceale
)
no
mortall
hath
ever
been
able
to
discover
.
This
seems
to
be
a
paraphrase
of
that
other
inscription
in
Diodorus
,
and
then
though
the
words
differ
(
which
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
not
the
very
same
,
but
such
an
one
]
intimates
)
yet
the
sense
of
the
one
seems
to
be
fully
exprest
by
the
other
,
&
then
the
conclusion
will
be
this
,
that
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Diodorus
,
signifying
no
more
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
reveale
in
Plutarch
(
as
to
loose
a
riddle
,
a
secret
,
is
to
reveal
it
,
to
which
the
Key
of
Knowledge
in
the
Scripture
may
also
referre
,
)
belongs
not
at
all
to
the
matter
in
hand
,
or
declaring
a
thing
to
be
lawfull
,
so
the
contrary
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
applyable
to
that
purpose
of
forbidding
,
or
declaring
a
thing
to
be
forbidden
▪
and
so
much
for
that
testimony
also
.
To
all
this
which
hath
been
said
the
Reader
may
farther
add
,
Sect.
24
that
Suidas
,
Hesychius
,
and
Phavorinus
have
no
other
notion
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
then
that
of
binding
in
bands
,
and
therefore
render
it
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
●nd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Onely
in
Hesychius
in
one
place
I
find
these
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
which
words
stand
in
need
of
some
emendation
(
as
a
very
great
part
of
that
book
doth
)
&
may
be
thus
set
right
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
A
man
bound
by
law
,
i.
e.
a
prisoner
;
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
bound
,
i.
e.
a
prisoner
of
the
law
;
or
else
this
seems
to
be
the
designe
of
them
,
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
in
a
sense
proportionable
to
that
wherein
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
law
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
band
,
as
indeed
every
law
is
a
band
to
all
those
that
are
under
it
:
but
then
you
may
observe
,
that
this
is
a
very
distant
sense
of
the
word
from
that
which
was
cited
from
the
Talmudists
,
(
where
the
thing
bound
is
said
to
be
forbidden
,
)
for
here
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
bound
,
or
commanded
,
and
so
this
(
beside
that
it
gives
the
Church
a
power
from
Christ
,
of
commanding
and
making
laws
,
to
which
in
any
probability
the
power
of
punishing
would
be
consequent
)
is
little
to
our
present
disquisition
.
Sect.
25
I
cannot
satisfie
my self
,
that
I
have
vindicated
my
position
sufficiently
,
unlesse
unto
the
consideration
of
the
former
objections
,
I
add
also
some
few
words
in
taking
notice
of
what
the
Socinians
have
resolved
to
this
matter
;
which
I
shall
transcribe
out
of
Volkelius
,
de
ver
.
cel
.
l.
6.
c.
4.
Where
having
exprest
the
power
of
binding
and
loosing
,
to
be
the
power
,
Alios
quidem
reatu
peccatorum
quodammodo
constringendi
,
alios
verò
ab
illo
absolvendi
;
of
binding
some
in
some
manner
under
the
guilt
of
sins
,
but
of
absolving
others
,
he
resolves
this
to
consist
in
this
onely
,
ut
pro
authoritate
muneris
,
quod
tanquam
Christi
ligatus
sustinebat
,
aliis
quidem
nempe
omnibus
in
Christum
credentibus
,
atque
ex
animo
ei
obtemperantibus
,
remissionem
peccatorum
,
ipsius
nomine
offerret
,
aliis
verò
poenas
sempiternas
denunciaret
.
That
by
authority
of
that
office
which
he
sustains
as
an
Embassador
of
Christ
,
he
should
offer
in
his
Name
remission
of
sins
to
some
,
to
wit
,
to
all
that
believe
in
Christ
,
and
cordially
obey
him
,
but
denounce
unto
others
eternall
punishments
.
So
that
in
effect
the
power
of
binding
and
loosing
should
be
onely
the
power
of
offering
remission
of
sins
to
penitents
,
that
is
,
preaching
the
Gospel
,
and
no
more
.
Sect.
26
This
magisterial
affirmation
having
no
tender
or
offer
of
proof
annext
to
it
,
will
need
no
long
stay
to
consider
it
;
what
ever
is
in
it
of
poyson
,
or
danger
,
will
easily
be
dispell'd
by
an
antidote
,
which
the
very
same
shop
in
another
box
will
yield
us
,
and
that
is
another
very
distant
interpretation
of
that
power
of
binding
and
loosing
,
c.
15.
of
that
book
(
how
faln
from
the
same
pen
of
him
that
had
before
said
in
eo
tantum
fuisse
constitutam
,
ut
remissionem
offerret
,
&c.
that
it
consisted
onely
in
the
offering
of
remission
,
&c.
or
,
by
what
means
reconcilable
with
that
sense
,
I
will
not
go
about
to
conjecture
)
where
affirming
the
power
of
exterminating
impious
Christians
,
to
be
intrusted
to
the
Church
,
he
proves
it
,
1.
from
the
words
of
St.
Paul
about
the
excommunicating
the
incestuous
Corinthian
;
then
from
this
,
that
Christ
speaking
of
the
contumacious
trespasser
refusing
to
obey
the
Church
,
and
thereupon
commanding
him
to
be
accounted
as
a
heathen
,
and
a
publican
,
in
coelo
ratum
esse
dicit
,
quicquid
Ecclesia
in
terris
ligat
,
aut
solvit
,
affirms
that
to
be
ratified
in
heaven
,
whatsoever
it
is
the
Church
on
earth
bindes
or
looses
,
i.
e.
quoscunque
vel
à
fidelium
commercio
segregat
,
vel
in
eorum
numerum
reponit
,
whomsever
the
Church
separates
from
the
commerce
of
the
faithfull
,
or
restores
to
the
number
of
them
:
where
I
conceive
it
apparent
,
(
unlesse
some
very
close
sophisme
lye
hid
under
plain
words
)
that
binding
signifies
disterminating
,
excommunicating
,
segregating
from
the
commerce
of
the
faithfull
,
which
I
willingly
embrace
,
as
the
concession
of
that
man
,
and
the
sense
of
his
fellows
,
very
fit
to
be
confronted
to
his
former
negation
,
especially
being
backt
,
as
it
is
,
with
a
conjecture
of
his
(
which
I
have
long
thought
to
be
most
probable
)
that
St.
Paul
forbidding
Timothy
,
to
lay
hands
suddenly
on
any
man
,
1
Tim.
5.22
.
lest
he
partake
of
other
mens
sins
,
refers
to
the
reception
of
penitents
that
had
been
formerly
excommunicate
.
For
such
,
he
truly
saith
,
were
wont
to
be
received
into
the
Church
again
by
imposition
of
hands
.
Evidences
of
that
custome
he
brings
from
the
narrations
of
Sect.
27
Victor
,
about
the
Vandalick
persecution
,
l.
2.
Qui
nobis
poenitentiae
manus
collaturi
sunt
,
&
reconciliationis
indulgentiam
,
obstrictos
peccato
peccatorum
vinculis
soluturi
:
Who
confer
on
us
the
hands
of
penitence
,
and
favour
of
reconciliation
,
loosing
from
the
bands
of
sinnes
,
those
which
are
bound
by
sin
.
Where
the
poenitentiae
manus
,
the
hands
of
penitence
,
and
loosing
from
bands
of
sin
,
belong
to
those
which
were
bound
,
but
now
are
reconciled
:
and
the
like
from
the
5th
Canon
of
the
Councell
of
Carthage
,
dist
.
50.
Presbyteris
ac
Diaconis
,
si
quando
de
gravi
aliquâ
culpâ
convicti
à
ministerio
remoti
fuissent
manus
non
imponerentur
,
ut
poenitentibus
,
vel
aliis
ex
fidelium
laicis
.
That
Presbyters
and
Deacons
,
when
upon
conviction
of
any
grievous
fault
they
are
removed
from
the
Ministry
,
should
not
have
imposition
of
hands
,
as
penitents
,
&c.
and
out
of
Fulgentius
,
Ep.
1.
de
conjug
.
Illâ
aegrotâ
acceptâ
manus
impositione
poenitentiam
secundum
morem
,
quem
habet
Christiana
religio
,
peregit
;
she
performed
her
penance
by
receiving
imposition
of
hands
according
to
the
manner
observed
in
the
Christian
Religion
.
To
these
you
may
add
that
of
Alcimus
Ep.
24.
Manus
impositionem
adhibete
converso
ab
haeresi
;
They
that
were
recover'd
from
heresie
,
were
to
have
imposition
of
hands
,
a
signe
of
absolution
.
Interdictâ
nominis
ejus
in
posterum
,
si
ex
corde
convertitur
,
mentione
;
and
his
name
no
longer
to
be
mention'd
in
the
bedrole
of
the
hereticks
.
And
the
Author
contra
Praedestin
.
l.
3.
Non
ausi
sunt
Ecclesiarum
Pontifices
manum
imponere
poenitenti
,
nisi
confessionem
voluntariam
ostendenti
.
The
Bishops
durst
not
impose
hands
on
the
penitent
,
unlesse
he
exprest
a
voluntary
confession
;
and
many
the
like
.
And
in
the
Chron.
of
Jo.
Gerundens
.
speaking
of
the
Arrians
Synod
of
Toledo
,
congregated
by
Leovigildus
,
one
of
the
Canons
is
,
De
Romanâ
religione
ad
nostram
Catholicam
fidem
venientes
non
debere
baptizari
,
sed
tantummodo
per
manus
impositionem
&
communionis
perceptionem
ablui
.
They
which
came
over
to
them
from
that
which
they
counted
heresie
,
should
only
have
imposition
of
hands
,
&c.
and
not
baptism
anew
,
and
many
other
passages
there
are
of
that
kind
.
This
is
a
very
probable
interpretation
,
as
antient
as
S.
Cyprian
,
and
may
,
by
the
way
,
farther
be
attested
not
only
by
the
analogy
between
absolution
,
and
healing
diseases
,
of
which
Imposition
was
the
ceremony
,
but
also
by
the
context
it self
,
where
v.
19.
is
set
down
the
proceeding
,
by
way
of
Censure
,
against
a
Presbyter
,
and
the
publike
checking
of
sinners
,
v.
20.
a
charge
to
do
all
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
v.
21.
without
prejudging
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
nothing
by
favour
or
inclination
;
and
then
immediately
follows
,
lay
hands
on
no
man
suddenly
;
Absolution
very
properly
annext
to
Censures
,
(
and
I
conceive
a
caution
,
that
by
knowing
mens
sinnes
,
he
be
not
brought
to
partake
with
them
,
but
that
he
keep
himself
unpolluted
,
in
the
remainder
of
that
verse
,
upon
which
the
23.
verse
may
follow
pertinently
,
though
as
in
a
parenthesis
,
that
Timothy
may
drink
a
little
wine
for
his
health
,
and
not
incurre
that
danger
of
partaking
of
other
mens
sinnes
)
and
then
v.
24.
a
rule
of
direction
for
that
whole
matter
,
that
as
some
mens
sins
are
conspicuous
before-hand
,
and
so
bring
them
per
modum
meriti
praecedentis
,
by
way
of
precedent
merit
,
to
censure
;
and
in
some
other
men
the
sins
follow
after
censure
also
,
as
when
there
is
no
reformation
upon
censures
,
(
in
which
case
there
must
be
no
absolution
)
so
in
like
manner
also
mens
good
works
(
in
case
they
do
reform
upon
censure
)
are
,
or
must
be
manifest
before
absolution
,
(
and
therefore
the
antient
Canons
require
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
good
works
or
almes-deeds
in
the
penitent
to
prepare
for
absolution
)
and
those
that
are
not
so
,
(
i.
e.
their
not
bringing
forth
such
worthy
fruits
of
repentance
)
cannot
be
concealed
,
and
so
by
that
means
Timothy
may
discern
who
are
fit
to
be
absolved
,
who
not
,
and
so
all
the
context
clearly
belongs
to
this
matter
.
But
this
by
the
way
.
Onely
having
so
pregnant
an
opportunity
,
I
shall
add
what
Sect.
28
I
conceive
concerning
the
imposition
of
hands
,
Heb.
6.2
.
joyned
there
with
the
doctrine
of
Baptismes
.
The
Apostle
there
had
mention'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
discourse
of
the
beginning
of
Christ
,
i.
e.
the
first
things
that
we
read
of
in
the
Gospel
;
and
he
refers
them
,
as
I
conceive
,
to
four
heads
,
1.
Repentance
,
or
change
from
dead
works
;
2.
Faith
on
God
:
These
two
he
calls
the
Doctrine
of
Baptismes
,
&
of
the
Imposition
of
hands
,
either
by
way
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
of
which
I
gave
you
l
examples
in
the
sacred
stile
)
and
then
the
Doctrine
of
Baptismes
will
be
appropriated
to
Faith
on
God
,
unto
which
men
are
baptiz'd
,
and
the
doctrine
of
Imposition
of
hands
to
repentance
,
which
is
the
preparatory
to
absolution
;
or
else
both
of
these
together
,
Faith
and
Repentance
,
must
be
affirmed
to
be
the
doctrine
both
of
Baptismes
in
the
plural
,
and
of
Imposition
of
hands
too
,
and
that
both
as
it
denotes
confirmation
,
Act.
15.41
.
parallel
to
Christs
blessing
(
of
those
which
had
been
baptized
before
)
with
laying
his
hands
on
them
,
and
absolution
too
,
parallel
to
his
laying
hands
on
the
sick
,
Luke
4.
when
he
healed
them
,
which
is
called
loosing
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
a
band
,
Luk.
13.16
.
and
all
this
will
be
proper
:
for
both
the
Baptisme
of
John
,
and
of
Christ
,
required
of
them
that
came
to
it
,
Repentance
and
Faith
;
and
Confirmation
being
but
a
kind
of
sealing
,
and
repetition
of
the
Covenant
,
and
the
promises
made
in
baptisme
,
(
without
water
,
onely
by
laying
on
of
hands
)
was
so
too
;
and
Absolution
,
though
it
peculiarly
required
Repentance
,
yet
it
included
also
Faith
on
God
,
and
peculiarly
that
branch
of
it
,
the
believing
remission
of
sins
upon
repentance
.
Besides
these
,
there
follow
two
doctrines
more
,
the
Resurrection
,
and
Eternal
judgment
,
which
may
be
also
reduced
to
these
two
heads
,
The
Resurrection
to
that
of
Faith
in
Baptisme
,
of
which
it
was
a
peculiar
part
,
(
the
trina
immersio
,
the
three
dippings
,
so
antient
in
the
Church
,
referring
distinctly
to
his
rising
the
third
day
,
and
so
perhaps
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
15.
i.
e.
in
S.
Chrysostomes
opinion
,
being
baptized
into
the
Faith
,
or
belief
of
that
Article
,
intimated
,
or
briefly
exprest
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Dead
)
and
Everlasting
judgment
to
that
of
Repentance
from
dead
works
,
which
if
not
repented
from
,
i.
e.
forsaken
,
would
bring
that
judgement
upon
men
.
But
this
by
the
way
,
and
a●
a
conjecture
incident
,
and
agreeable
to
the
former
.
Sect.
29
I
have
thus
far
proceeded
in
this
matter
for
the
removing
of
prejudices
,
&
vindicating
our
position
from
two
sorts
of
objecters
,
&
might
now
think
it
reasonable
to
proceed
to
a
third
view
,
viz.
of
Erastus's
structure
,
and
all
that
he
hath
said
of
this
matter
;
but
this
would
require
so
intolerable
a
length
,
that
if
I
should
apply
my self
to
it
,
I
should
both
tire
the
most
patient
Reader
,
and
leave
the
rest
which
I
have
to
say
on
the
other
points
at
first
proposed
,
to
be
overwhelmed
or
lost
under
the
shade
of
so
vast
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Some
prudence
therefore
there
will
be
need
of
for
the
compounding
of
this
businesse
,
that
I
may
neither
too
much
despise
,
nor
too
largely
prosecute
this
objecter
:
And
the
most
convenient
middle
betwixt
these
two
extremities
,
I
suppose
,
will
be
,
1.
To
bring
you
acquainted
with
the
Person
,
2.
To
give
you
an
account
how
he
fell
out
,
or
on
what
occasion
his
quarrell
to
Excommunication
began
.
3.
To
view
the
place
,
and
the
weapons
,
at
which
we
are
likely
to
meet
,
i.
e.
to
follow
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
·
so
far
,
till
we
see
directly
what
the
state
of
the
question
is
,
wherein
the
point
of
the
difference
between
us
consists
;
and
then
to
put
off
the
combat
,
till
the
spectators
are
ready
to
call
for
it
,
and
shall
professe
themselves
armed
with
patience
to
fit
it
out
.
Sect.
30
For
the
first
of
these
,
the
view
of
the
person
,
I
shall
say
no
more
,
then
that
he
was
a
Dr.
of
Physick
in
Geneva
,
who
having
fallen
on
an
age
when
novelties
were
in
fashion
,
(
the
Bishop
turn'd
out
,
and
a
Government
brought
in
,
which
within
few
years
before
was
acknowledg'd
so
new
,
that
Calvin
was
fain
to
write
to
the
Protestants
in
Helvetia
,
that
they
would
but
signifie
their
approbation
of
it
,
and
could
not
obtain
that
neither
,
though
soon
after
,
it
undertook
to
be
the
only
divine
Modell
in
the
world
since
Christs
time
)
thought
it
not
unreasonable
to
step
out
of
his
profession
,
and
offer
to
the
world
his
novelty
too
;
and
having
in
his
own
profession
exprest
in
some
particulars
,
a
zeale
,
which
others
of
his
faculty
will
affirm
to
have
been
without
knowledge
,
(
as
when
he
speaks
of
the
preparation
of
Stibium
,
or
crocus
metallorum
,
and
the
Antinomian
receits
,
he
resolves
that
no
man
can
salvâ
conscientiâ
,
with
a
safe
Conscience
administer
them
,
which
yet
every
Physitian
knows
now
by
daily
experience
to
be
very
useful
and
safe
)
it
will
not
be
matter
of
wonder
,
if
he
committed
the
like
mistake
in
the
businesse
of
Excommunication
(
a
medicine
more
out
of
the
proper
rode
of
his
studies
)
and
conceived
that
poysonous
noxious
recipe
in
the
Church
,
(
judging
,
it
seems
,
at
a
first
view
,
that
they
which
were
most
wicked
needed
rather
to
be
invited
to
the
Church
,
then
driven
from
it
)
which
the
experience
of
all
Christian
Churches
,
and
the
advice
of
Christ
himselfe
,
as
a
Physitian
of
Souls
,
have
concluded
to
be
very
harmlesse
and
medicinal
.
I
shall
say
no
more
of
his
person
,
but
that
he
doth
not
seem
by
his
book
to
have
considered
much
of
Divinity
,
save
only
of
this
one
head
,
and
in
order
to
that
present
controversie
.
And
then
though
I
should
not
make
an
objection
against
an
Author
,
that
his
book
and
he
were
of
divers
Professions
,
and
faculties
,
because
he
that
is
not
a
Divine
by
profession
,
may
yet
,
if
he
have
no
calling
,
have
spent
his
whole
time
on
Divinity
,
and
if
he
have
undertaken
another
profession
,
may
yet
neglect
that
,
that
he
may
spend
his
time
in
this
nobler
faculty
,
or
may
have
those
excellent
abilities
,
that
he
may
attain
to
as
great
an
height
in
two
faculties
,
as
others
of
meaner
parts
may
do
in
one
,
yet
,
if
it
appear
by
any
sure
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
that
Physitian
which
writes
in
Divinity
,
hath
studied
little
more
Divinity
then
at
that
time
a
few
moneths
could
help
him
to
,
and
thinks
this
provision
sufficient
to
furnish
him
,
to
write
contrary
to
the
whole
judgement
of
the
Church
before
him
,
I
may
as
safely
commend
a
Divine
,
that
when
he
is
sick
first
of
a
disease
,
then
,
through
impatience
of
his
Physitian
,
shall
by
looking
over
some
Physick-hooks
take
confidence
to
control
his
Physitian
,
and
that
he
may
do
so
the
more
authoritatively
,
cast
off
all
the
antient
Masters
of
that
faculty
before
him
,
or
affirm
that
in
them
he
finds
nothing
contrary
to
his
opinion
,
when
they
that
have
read
them
all
,
know
there
is
nothing
more
contrary
.
This
I
have
said
,
because
this
Doctor
makes
his
complaint
of
the
opposition
,
and
contempt
,
and
affronts
put
upon
him
by
those
friends
,
to
whom
before
the
setting
out
he
had
communicated
his
book
,
objecting
,
saith
he
,
nothing
against
him
,
but
that
he
was
besides
his
calling
,
which
therefore
with
him
,
I
confesse
,
to
be
an
unsufficient
argument
against
his
book
,
if
it
have
no
other
to
joyn
with
it
;
and
I
rather
conceive
,
that
it
was
a
civility
in
his
friends
which
used
it
,
then
an
entire
and
sole
objection
,
designed
by
them
as
a
means
to
take
him
off
from
a
confidence
that
he
had
done
well
(
by
telling
him
,
he
was
no
competent
judge
whether
he
had
or
no
,
and
advising
him
,
that
being
a
stanger
in
that
faculty
,
he
should
not
depend
too
much
upon
his
own
judgement
)
rather
then
an
acknowledgement
,
that
they
had
nothing
else
to
object
to
him
.
And
if
civilities
be
apt
to
be
thus
mistaken
,
the
truth
is
,
a
little
plain
dealing
were
a
more
friendly
office
.
I
shall
therefore
have
no
necessity
of
replying
to
his
answers
to
those
friends
:
That
[
Scrutamini
Scripturas
]
and
[
Probate
spiritualia
]
[
Search
the
Scriptures
]
and
[
Try
the
things
that
are
spiritual
]
were
a
sufficient
comminssion
to
him
for
that
attempt
,
especially
if
't
were
true
which
he
addes
,
m
that
if
he
had
had
a
stipend
to
read
Divinity
,
this
fact
of
his
would
then
have
nothing
in
it
,
in
their
opinion
aliene
from
his
office
or
duty
.
Where
yet
,
I
suppose
,
the
office
might
be
distinguisht
from
the
stipend
;
and
though
the
money
be
not
apt
to
inspire
,
as
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
grace
,
yet
sure
the
mun●s
,
or
calling
to
the
office
may
go
for
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
which
we
may
hope
for
the
annexion
of
Gods
blessing
,
more
then
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
the
meddling
in
faculties
,
or
studies
that
belong
not
to
us
,
)
we
have
any
promise
to
authorize
us
to
expect
.
Sect.
31
2.
For
the
occasion
of
his
quarrel
against
Excommunication
,
I
shall
give
you
no
other
account
,
then
what
from
himself
I
have
received
(
who
,
I
suppose
,
was
able
to
speak
the
bottom
of
the
truth
,
and
nothing
else
)
and
while
I
do
so
,
shall
desire
the
Reader
to
observe
,
how
certain
it
is
,
that
the
fabrick
of
the
Church
of
England
,
I
mean
the
antient
structure
,
as
it
stands
by
Law
,
and
the
doctrines
thereof
,
would
never
have
provoked
him
to
this
enmity
,
if
he
had
lived
here
under
the
best
,
or
perhaps
worst
daies
of
our
Episcopacy
;
and
then
as
his
Hippocrates
in
his
excellent
tract
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
will
tell
us
of
a
mighty
influence
,
that
the
place
,
the
air
,
or
some
such
accidentall
circumstance
may
have
upon
the
bodies
first
,
and
through
them
,
the
minds
of
men
,
so
will
the
Read●r
find
,
that
his
having
chang'd
the
air
,
had
been
excellent
effectuall
Physick
for
him
,
and
in
all
probability
,
might
have
made
a
shift
to
have
changed
his
opions
also
.
The
first
thing
,
which
,
saith
he
,
cast
him
on
those
considerations
Sect.
32
against
Excommunication
,
was
the
unseasonablenesse
of
the
time
for
the
administring
of
such
purging
Physick
.
There
was
then
saith
he
,
a
great
paucity
of
Protestant
Professors
,
and
the
number
of
Papists
extremely
overtopt
them
in
those
parts
;
and
of
the
Protestants
scarce
the
thirtieth
part
understood
,
and
approved
the
doctrine
;
and
therefore
it
must
be
,
in
his
opinion
,
a
strange
improper
season
for
the
setting
up
this
course
of
severe
ruggid
discipline
,
which
would
exclude
from
the
Sacrament
so
many
of
the
few
Protestants
,
that
it
would
both
unpeople
their
assemblies
,
and
necessarily
cause
a
dangerous
scissure
in
the
multitude
.
The
second
thing
was
his
having
observ'd
the
unfitnesse
of
the
Sect.
33
persons
,
that
were
imploy'd
and
presided
in
this
matter
(
their
Ministers
and
Lay-Elders
)
fit
,
saith
he
,
neither
for
age
,
nor
experience
,
nor
wit
,
nor
judgement
,
nor
manners
,
nor
authority
,
to
be
esteem'd
able
to
sustain
so
great
an
office
with
dignity
.
The
third
thing
(
and
that
which
advanced
him
in
his
conceit
Sect.
34
that
he
had
faln
upon
the
right
sense
of
the
Scriptures
produced
and
pleaded
for
this
discipline
)
was
,
the
consideration
of
the
state
of
the
Commonwealth
and
Church
among
the
Jews
,
God
having
said
,
Deut.
4.
that
that
people
had
Laws
and
Statutes
so
just
and
wise
,
that
the
institutions
of
no
Nations
,
the
sanctions
of
no
Commonwealth
,
no
Ordinances
,
though
never
so
wisely
thought
on
,
could
compare
with
them
,
and
therefore
that
that
Church
must
needs
be
best
,
and
most
wisely
disposed
,
which
came
nearest
to
the
Jewish
form
.
A
consideration
indeed
,
that
it
seems
,
was
of
great
weight
with
him
,
not
observing
that
that
comparison
in
Deut.
was
made
only
betwixt
the
Jewish
,
and
other
heathen
nations
of
the
world
at
that
time
,
and
only
in
relation
to
their
present
state
,
and
not
to
the
prejudice
of
Christs
institutions
after
,
when
that
nation
and
religion
was
destroyed
;
and
that
if
that
argument
were
of
weight
,
(
besides
that
he
must
be
bound
to
prove
his
Modell
out
of
the
Mosaicall
Law
)
he
must
be
obliged
also
to
bring
back
all
the
Sacrifices
,
Passeover
,
Circumcision
,
Ceremonies
of
the
Jews
into
the
Christian
Church
,
and
turn
both
the
Lords
Day
,
the
Sacraments
,
and
the
very
Religion
of
Christ
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Law
of
Faith
,
out
of
it
.
The
fourth
thing
,
saith
he
,
and
that
which
set
him
on
writing
was
,
an
accident
that
he
then
observed
,
An
English
man
which
at
that
time
had
quitted
this
Kingdome
on
the
dislike
of
Ceremonies
,
and
came
to
Geneva
,
and
proposed
his
Thesis
there
de
adiaphoris
&
vestibus
,
of
things
indifferent
,
and
of
vestments
;
particularly
,
the
Surplice
,
&c.
he
was
,
saith
he
,
not
permitted
to
maintain
them
publickly
,
ne
Anglos
offenderent
,
that
they
might
not
offend
the
English
;
This
man
therefore
changing
his
purpose
,
chose
a
new
Thesis
,
In
quavis
rectè
institutâ
Ecclesiâ
hanc
servari
procurationem
,
in
quâ
ministri
c●m
suo
delecto
ad
eam
rem
Presbyterio
jus
teneant
quosvis
peccantes
etiam
Principes
excommunicandi
:
That
in
every
well
o
der'd
Church
this
government
was
to
be
observed
,
in
which
the
Ministers
with
their
Elderships
chosen
to
that
purpose
should
have
power
of
Excommunicating
all
offenders
,
even
Princes
themselves
:
and
this
Thesis
,
saith
he
,
he
was
permitted
to
maintain
.
I
hope
,
he
did
not
beleeve
,
that
the
English
would
be
better
pleased
,
or
lesse
offended
with
it
,
then
with
that
other
about
Surplices
,
but
only
that
'
twat
a
doctrine
,
wherein
that
Common-wealth
of
Geneva
was
more
concern'd
,
and
so
did
not
so
much
consider
how
the
English
might
take
it
from
them
,
as
in
the
other
,
where
they
were
lesse
interessed
,
they
had
leasure
to
do
.
That
the
doctrine
of
the
Anglican
Church
,
and
constant
practise
of
it
,
is
utterly
abhorrent
from
this
dangerous
sacrilegious
excesse
,
I
shall
not
be
so
wary
or
humble
,
as
to
think
it
necessary
to
demonstrate
,
but
confesse
that
he
which
saw
that
doctrine
so
confidently
,
and
so
early
avow'd
by
the
Disciplinarians
,
had
a
great
temptation
to
write
against
their
Excommunication
,
though
no
ground
of
assurance
,
that
all
which
he
should
say
against
that
subject
,
would
therefore
prove
true
,
because
that
one
doctrine
of
those
which
asserted
it
was
so
far
from
being
such
.
Mr
Hooker
hath
given
a
very
good
judgement
of
his
enterprise
;
that
Beza
and
he
divided
the
truth
betwixt
them
,
neither
of
them
saying
all
truth
,
nor
all
falshood
,
each
of
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
disguising
,
and
allaying
,
and
drowning
a
little
of
wholesome
doctrine
,
with
a
great
deal
of
the
contrary
.
And
let
me
say
,
to
conclude
this
point
,
that
both
in
the
taking
up
his
opinion
,
and
in
maintaining
it
,
Erastus
hath
more
to
impute
to
Beza's
and
the
Genevan's
errors
,
and
innovations
,
and
excesses
and
extravagances
(
which
upon
inquiry
into
the
antient
Church
records
,
he
truly
saith
,
he
could
not
find
avowed
,
or
authorized
)
then
to
his
own
grounds
,
or
arguments
against
Excommunication
.
The
last
motive
,
which
,
he
confesses
,
perfected
the
work
,
and
Sect.
35
put
him
upon
the
Presse
,
was
the
contempts
and
affronts
of
his
friends
,
i.
e.
in
effect
,
the
opinions
and
good
advises
of
all
men
that
saw
his
Theses
,
and
could
by
no
means
like
them
:
but
this
hath
been
occasionally
mentioned
already
,
and
only
gives
the
Reader
occasion
to
admire
,
and
bewail
the
infelicity
of
passionate
men
,
who
cannot
receive
any
benefit
by
their
friends
,
are
in
the
unluckiest
condition
of
all
men
living
,
(
beyond
which
no
enemy
can
wish
them
a
greater
curse
)
sure
to
be
the
worse
for
that
,
which
God
meant
us
for
the
most
inestimable
blessing
,
I
mean
th●
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
their
telling
us
truth
,
and
(
out
of
desire
of
doing
us
good
)
admonishing
us
of
our
miscarriages
;
which
he
that
cannot
make
any
other
use
of
,
then
to
interpret
those
hugest
obligations
for
affronts
,
those
friendships
for
rudenesses
,
and
therefore
resolves
to
publish
his
conceits
,
because
all
his
friends
to
whom
he
communicates
them
,
advise
him
by
all
means
to
suppresse
them
,
may
well
be
allowed
to
write
a
volume
against
all
kind
of
Excommunication
,
being
already
,
it
appears
,
so
far
from
being
able
to
bear
such
strong
Physick
,
that
the
most
private
prudent
,
first
,
or
second
admonition
of
single
persons
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
joynt
act
of
a
College
of
friends
and
Physitians
do
but
make
him
more
incurable
.
I
come
now
to
my
third
undertaking
,
i.
e.
to
view
his
Theses
Sect.
36
of
Excommunication
,
and
follow
him
step
by
step
,
till
we
have
sprang
the
point
of
the
difficulty
between
us
;
and
,
I
think
,
that
part
of
the
progresse
will
sufficiently
discover
the
weaknesse
of
his
fabrick
;
at
least
how
little
appearance
of
advantage
he
hath
against
us
,
that
are
not
for
the
Geneva-Presbytery
,
how
well
soever
ad
homines
he
may
be
thought
to
have
disputed
.
His
n
first
Thesis
layes
the
ground
of
his
discourse
,
and
of
his
Sect.
37
mistake
.
The
word
[
Excommunication
]
he
will
have
taken
from
1
Cor.
10.
which
is
false
,
and
not
endeavored
to
be
proved
,
and
upon
the
back
of
that
errour
,
another
falsity
,
viz.
that
Communion
is
there
call'd
Corpus
Christi
,
The
body
of
Christ
;
all
that
is
there
said
toward
that
matter
,
is
,
that
the
wine
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Communication
(
not
Communion
)
of
the
bloud
of
Christ
,
the
bestowing
his
bloud
upon
us
,
a
means
or
a
pledge
of
making
us
partakers
of
that
rich
mercy
,
that
bloud
that
was
shed
for
us
.
That
that
is
the
right
rendring
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
undertaken
in
another
discourse
upon
the
Sacrament
,
and
needs
no
further
to
be
repeated
here
,
the
notion
of
the
word
Excommunication
being
most
clear
and
uncontroverted
,
that
it
is
the
sequestring
of
an
offender
from
the
o
Communion
,
i.
e.
the
visible
Society
of
Christians
,
without
ever
thinking
to
cut
him
off
,
but
on
the
contrary
desiring
to
engraffe
him
the
more
firmly
into
the
invisible
,
and
then
also
again
into
the
Church
,
the
visible
(
but
mystical
)
body
of
Christ
.
And
therefore
,
Sect.
38
For
the
distinction
of
that
Communion
in
the
p
second
Thesis
,
into
internall
and
externall
,
visible
and
invisible
,
we
say
that
one
onely
member
of
the
distinction
belongs
to
the
point
in
hand
according
to
our
stating
of
it
.
(
And
if
the
adversary
of
Geneva
did
presse
the
other
,
we
do
not
defend
him
in
it
)
viz.
the
externall
and
visible
Society
of
Beleevers
or
Christian
Professors
,
from
which
onely
we
affirm
any
man
to
be
cut
off
by
the
act
of
Excommunication
;
and
if
he
that
is
so
cut
off
from
that
,
be
also
finally
cut
off
from
the
other
,
this
is
but
accidentall
,
and
very
extrinsecall
to
that
act
,
and
distant
from
the
design
and
end
of
it
,
being
the
effect
onely
of
his
sin
,
which
,
before
he
was
excommunicated
for
it
,
is
supposed
to
have
concluded
him
under
the
wrath
of
God
and
of
his
Contumacy
,
which
will
not
permit
this
most
fatherly
punishment
of
the
Church
to
work
any
good
upon
him
;
to
which
though
it
be
consequent
indeed
,
that
this
censure
obtaining
not
the
desired
effect
,
shall
tend
to
his
greater
condemnation
,
yet
will
this
consequent
no
more
be
chargeable
on
that
censure
,
then
on
any
other
the
methods
of
mercy
or
chastisement
,
by
God
used
on
purpose
for
his
Reformation
.
In
q
the
third
Thesis
it
is
by
us
acknowledged
true
,
that
internall
Sect.
39
and
externall
society
go
not
alwayes
together
;
and
the
consequents
which
Erastus
builds
on
that
,
are
true
,
and
acknowledged
in
an
unjust
Excommunication
,
but
these
belong
nothing
at
all
to
a
just
,
nor
consequently
infer
any
thing
against
the
institution
,
which
giving
rules
that
it
may
,
and
commands
that
it
should
be
alwaies
exercised
justly
,
may
be
permitted
to
suppose
it
is
so
;
or
if
by
error
or
miscarriage
it
be
not
,
it
doth
not
exclude
him
from
that
inward
Communion
,
that
was
not
before
excluded
,
(
supposing
that
he
behave
himself
meekly
and
Christianly
under
that
unjust
censure
)
and
if
there
be
(
as
indeed
there
is
)
great
difficulty
to
judge
,
whether
the
person
thus
to
be
excommunicated
,
be
first
excluded
from
the
inward
communion
or
no
,
yet
will
not
this
conclude
the
censures
unlawfull
,
because
if
he
be
not
quite
out
before
,
this
puts
him
not
out
(
nor
is
occasion
of
doing
so
,
any
more
then
chastisement
from
God
,
which
may
possibly
work
impatience
and
blasphemy
in
the
person
,
but
is
not
of
necessity
,
or
in
any
propriety
of
causation
to
do
so
)
but
rather
is
a
means
of
keeping
him
in
,
of
setting
him
upon
his
guard
,
of
awaking
or
rescuing
him
from
the
danger
of
falling
out
of
it
,
(
and
then
abundans
cautela
non
nocet
,
he
that
is
awake
already
will
be
never
the
worse
for
calling
)
and
withall
of
exercising
some
Christian
virtues
in
him
,
which
might
possibly
lye
uselesse
by
him
,
if
they
were
not
thus
imploy'd
,
and
call'd
out
to
practise
.
To
the
r
fourth
Thesis
we
say
,
that
No
man
thinks
,
or
according
Sect.
40
to
our
principles
,
hath
any
need
to
think
,
that
any
but
God
can
joyn
any
to
that
internal
Communion
of
Christ
and
the
faithful
,
i.
e.
beget
faith
in
any
(
nor
consequently
cut
off
any
from
it
)
unlesse
ministerially
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
workers
under
,
and
with
Christ
,
and
so
only
by
power
d●rived
from
him
,
we
pretend
to
do
what
in
the
censures
is
done
toward
it
.
Sect.
41
To
ſ
the
fifth
Thesis
,
we
answer
that
there
is
a
mistake
,
for
we
are
made
consortes
externae
&
visibilis
Ecclesiae
,
Partakers
of
the
external
and
visible
Church
,
not
onely
by
those
three
as
they
are
the
acts
of
the
man
who
is
so
partaker
,
but
to
those
three
must
be
added
a
second
notion
of
the
third
of
these
,
which
seems
not
here
to
be
taken
notice
of
,
(
though
also
the
words
are
so
set
,
that
't
is
not
excluded
)
and
that
is
the
act
of
the
Church
,
first
according
to
Christ's
commission
to
the
Apostles
,
in
receiving
them
into
the
Church
by
Baptisme
,
and
when
for
lapses
and
returns
into
sin
they
are
excommunicate
,
restoring
them
by
absolution
,
and
at
all
fit
times
allowing
them
the
Sacrament
of
the
Lords
Supper
,
in
charity
supposing
them
(
as
long
as
they
are
in
the
Church
)
such
members
as
ought
not
to
be
denied
that
priviledge
,
and
if
they
be
not
unworthy
,
effectually
sealing
to
them
the
benefits
of
Christianity
.
From
whence
't
is
clear
that
such
the
usurpatio
Sacramentorum
may
be
,
(
viz.
if
he
receive
the
Sacrament
of
the
Lords
Supper
that
is
v
not
baptized
,
or
that
is
justly
excommunicate
)
that
't
will
be
perfectly
an
usurpation
,
and
not
sufficient
to
give
him
right
to
be
reckon'd
inter
membra
externi
fidelium
coetus
,
among
the
members
of
a
visible
Church
.
Sect.
42
Th.
6.
u
In
the
first
part
there
is
need
of
a
distinction
:
for
the
Confession
of
Faith
,
and
approbation
of
Christian
Doctrine
may
be
1.
Either
Cordial
,
or
Hypocritical
.
2.
Either
Private
or
Publike
.
If
it
be
Cordial
,
then
1.
it
makes
me
partaker
of
the
inward
Communion
with
Christ
and
his
members
,
and
supposes
a
man
to
be
in
that
state
,
in
which
he
that
is
,
ought
not
to
be
Excommunicate
,
and
so
't
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
it
belongs
not
to
this
matter
.
If
it
be
Hypocritical
(
as
it
will
appear
,
if
he
that
acknowledges
Christ
,
&
approves
his
doctrine
with
his
mouth
,
denies
it
with
his
actions
)
then
is
it
fit
to
bring
the
censure
upon
him
,
which
he
most
hates
and
fears
,
to
cast
him
out
of
the
Church
,
which
is
onely
his
disguise
and
vizard
,
or
turn
him
out
of
that
hypocriticall
confession
of
Christ
,
to
display
and
lay
open
his
hypocrisie
,
that
he
may
be
asham'd
,
and
think
good
to
reform
,
and
to
that
end
,
to
deny
him
the
publick
hearing
of
the
Word
,
which
it
seems
hath
wrought
so
little
good
upon
him
,
and
to
assure
him
that
he
shall
not
be
accounted
a
Christian
,
unlesse
his
actions
accord
with
his
profession
;
All
which
you
may
mark
is
so
far
from
deterring
him
from
the
cordiall
Profession
,
that
't
is
the
most
probable
means
to
invite
him
to
it
.
So
again
for
private
confession
and
approbation
,
(
which
belongs
more
to
the
internall
communion
again
,
then
to
the
externall
)
we
drive
no
man
from
that
by
Excommunicatio●
▪
but
onely
from
publick
performance
of
it
in
the
Congregation
(
under
which
,
and
which
only
,
the
publick
hearing
of
the
Word
read
or
preach'd
is
contained
.
)
And
by
so
doing
we
separate
him
from
that
visible
Church
on
that
charitable
one
purpose
,
that
he
may
see
how
he
hath
abused
that
benefit
,
and
timely
learn
to
make
better
use
of
it
,
though
again
we
do
not
invite
him
to
that
bare
empty
oral
publick
or
private
confession
,
or
that
oral
approbation
,
which
his
hands
,
i.
e.
his
actions
confute
,
or
that
unprofitable
hearing
,
which
will
onely
heap
judgement
on
him
;
yet
on
the
other
side
are
f●r
from
deterring
him
from
the
real
publick
confession
,
&c.
but
by
thus
dealing
with
him
we
shew
him
the
necessity
of
it
,
and
so
by
beating
him
out
of
his
false
holds
,
which
will
do
him
no
good
,
drive
(
which
is
more
then
inviting
)
him
to
the
true
refuge
or
Sanctuary
,
the
reall
confession
,
the
effectuall
approbation
,
&
profitable
hearing
.
To
which
head
I
must
add
,
that
I
much
wonder
why
all
this
while
in
the
number
of
the
constitutives
of
external
communion
,
publick
prayer
is
not
mentioned
(
not
so
much
as
reductively
,
as
here
hearing
of
the
Word
is
:
)
This
ought
to
have
been
added
,
and
then
I
shall
add
of
it
,
that
though
that
be
a
duty
that
men
would
be
invited
to
,
as
vehemently
as
to
any
,
yet
't
is
lawfull
to
exclude
any
from
this
benefit
in
publick
,
when
that
exclusion
may
be
a
means
most
probable
to
awake
a
lethargick
sinner
.
By
this
it
appears
how
groundlesse
the
last
part
of
the
sixt
Sect.
43
Th.
is
,
That
excommunication
is
only
excluding
from
the
Sacrament
;
for
't
is
also
from
prayer
,
and
hearing
,
(
viz.
in
publike
)
as
well
as
from
the
Sacrament
:
when
that
is
thought
expedient
to
reform
any
.
Thus
Tertul.
mentions
exclusion
à
communicatione
orationis
,
&
conventus
,
&
omnis
sancti
commercii
,
Apol.
c.
39.
from
partaking
of
Prayer
and
all
sacred
commerce
:
and
generally
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
antiently
was
from
all
:
(
though
the
manner
of
receiving
in
penitents
being
first
by
admitting
them
to
hearing
,
and
then
to
partaking
in
the
prayers
,
which
were
before
those
that
are
joyn'd
with
the
communion
;
and
after
,
to
those
prayers
also
,
and
in
time
to
the
Communion
it self
)
it
was
after
thought
fit
that
some
of
the
censures
should
not
be
totall
to
the
excluding
from
all
,
but
only
setting
them
inter
audientes
,
or
Catechumenos
,
which
were
not
yet
admitted
to
the
Sacrament
,
of
which
only
the
practise
which
he
sets
himself
against
seems
to
be
an
imitation
.
What
follows
therefore
in
the
conclusion
of
that
Thesis
,
that
,
[
quod
aliae
poenae
non
pertinent
ad
substantiam
excommunicationis
certum
est
.
'T
is
certain
that
other
penalties
belong
not
to
the
substance
of
excommunication
]
is
very
false
,
and
proceeds
from
an
ignorance
,
or
willingnesse
to
deceive
,
as
if
the
word
Excommunication
denoted
only
the
keeping
from
the
Sacrament
of
the
Lords
Supper
(
to
which
end
,
it
now
seems
,
it
was
,
that
the
first
Thesis
was
designed
,
and
against
whatsoever
it
is
argumentative
't
will
not
be
against
us
)
whereas
it
denotes
the
excision
from
all
,
or
any
degree
of
Communion
in
sacris
,
and
is
a
generical
word
,
of
which
there
be
different
species
according
to
the
several
kinds
of
holy
things
(
the
Word
,
the
Prayers
,
the
Sacraments
)
from
which
one
may
be
excommunicate
;
And
that
of
exclusion
from
the
Sacrament
is
one
degree
of
exclusion
,
and
the
exclusion
from
either
or
both
of
the
other
also
is
an
addition
to
that
,
never
inflicted
upon
any
but
those
to
whom
the
Sacrament
was
denied
.
So
far
from
truth
is
that
which
is
added
,
that
those
other
punishments
possunt
non
excommunicatis
infligi
,
may
be
inflicted
upon
those
that
are
not
excommunicate
in
his
sense
of
excommunicatus
,
for
one
excluded
from
the
Sacrament
:
for
no
man
was
denyed
prayers
and
hearing
,
that
was
admitted
to
the
Sacrament
,
(
nor
is
it
rationall
that
one
should
,
for
sure
he
that
is
thought
worthy
of
the
highest
dignity
and
benefit
in
a
Church
,
must
be
wronged
i●
he
be
denied
and
thought
uncapable
of
the
lowest
)
though
the
other
part
upon
this
reason
be
confest
to
be
true
,
that
these
punishments
of
exclusion
from
prayers
&
hearing
,
may
sometimes
excommunicatis
non
infligi
,
be
not
inflicted
upon
them
that
are
excommunicate
;
as
he
that
is
thought
unworthy
the
Priests
office
,
may
yet
be
allowed
to
be
one
of
the
Nethinim
or
door-keepers
,
as
in
the
antient
Church
,
he
that
was
suspended
from
the
sacerdotal
function
was
yet
suffer'd
to
communicate
,
ut
Laicus
,
as
a
Laick
.
By
which
the
answer
is
clear
to
the
x
next
Thesis
as
far
as
Sect.
44
concerns
the
interdictio
templorum
,
exclusion
out
of
the
Church
(
and
for
the
other
two
,
that
of
the
private
commerce
,
&
actus
cujusvis
liciti
,
of
doing
any
lawful
act
,
we
interpose
not
)
i.
e.
from
all
the
parts
of
the
publick
service
,
which
that
it
was
brought
into
the
Church
by
the
Pontificians
,
or
that
it
is
contra
apertam
Scripturam
,
against
manifest
Scripture
,
is
certainly
so
very
far
from
truth
,
that
no
man
that
hath
read
any
part
of
antiquity
,
can
doubt
of
this
practise
and
usage
,
before
the
tyranny
of
Popery
is
affirm'd
by
any
to
have
come
into
the
world
;
and
for
the
second
,
what
that
aperta
Scriptura
is
,
I
shall
not
divine
,
but
resolve
that
if
it
be
that
which
is
named
in
the
end
of
the
Thesis
,
1
Cor.
14.
there
is
nothing
at
all
conc●uding
from
thence
.
The
verse
that
seems
to
be
referred
to
(
for
we
are
left
to
divine
)
is
v.
23.
or
24.
where
the
speaking
in
the
Church
,
praying
or
prophecying
,
&c.
in
an
unknown
tongue
,
is
by
St
Paul
proved
to
be
improper
,
and
not
to
tend
to
edification
,
because
prophesying
,
i.
e.
explaining
of
Scripture
,
praying
,
singing
of
Psalmes
,
&c.
being
designed
for
the
use
of
the
beleevers
,
and
no
others
,
are
in
any
reason
to
be
in
a
known
tongue
,
that
they
may
understand
.
and
joyn
in
them
,
v.
16.
the
unknown
tongues
being
designed
,
either
only
as
a
sign
,
v.
22.
i.
e.
a
miracle
to
convert
unbeleevers
to
the
faith
,
when
they
s●e
illiterate
men
all
Jews
speak
all
kinds
of
languages
,
or
as
a
means
of
preaching
to
men
of
every
country
in
their
own
language
,
from
whence
,
saith
the
Apostle
,
't
is
consequent
that
if
unknown
tongues
were
used
in
a
congregation
of
beleevers
,
unlearned
men
that
understand
not
those
tongues
,
or
unbelievers
that
have
no
reverence
to
the
Congregation
,
&
do
not
at
all
discern
any
miracle
in
their
speaking
with
divers
tongues
,
but
look
only
upon
the
ridiculousnesse
of
the
action
,
as
of
a
gabbling
of
that
which
no
man
understands
,
wil
resolve
that
this
is
a
direct
madnesse
thus
to
do
.
Whereas
on
the
other
side
that
of
Prophesying
,
interpreting
of
the
doctrine
of
Christ
intelligibly
,
and
the
other
parts
of
the
Church-Service
in
a
known
language
,
will
be
apt
to
convince
,
or
instruct
those
unbeleevers
or
ignorants
;
This
,
and
no
more
but
this
,
is
the
direct
rationall
importance
of
those
verses
;
wherein
though
there
be
mention
of
unbeleevers
coming
in
,
yet
that
being
only
by
way
of
supposition
[
if
they
come
in
,
&c.
]
I
might
justly
say
,
that
that
is
no
plain
affirmation
of
Scripture
,
that
heathens
,
&
alii
quilibet
,
any
others
that
will
,
are
not
prohibited
the
hearing
of
Gods
word
,
&c.
For
,
1.
't
is
an
old
rule
,
that
suppositio
non
ponit
,
the
supposing
(
if
they
do
)
doth
not
suppose
they
do
,
much
lesse
that
lawfully
they
may
:
and
2.
that
text
names
only
ethnicks
and
ignorants
,
and
belongs
not
at
all
to
the
alii
quivis
,
any
other
that
will
,
as
that
contains
the
impenitent
Christians
,
which
are
the
only
persons
,
to
which
our
Excommunication
belongs
;
and
of
them
the
Apostle
is
far
from
affirming
or
supposing
,
that
they
might
not
be
so
excluded
,
and
if
they
should
by
way
of
reduction
be
forced
into
that
verse
,
the
Apostles
reasons
would
be
spoiled
,
for
they
being
supposeable
to
understand
that
unknown
tongue
(
as
they
may
do
for
all
their
impenitence
)
at
least
to
know
what
belongs
to
the
gift
of
tongues
,
and
to
what
use
they
were
designed
,
would
not
think
them
mad
presently
that
used
it
;
which
being
said
,
I
may
further
add
,
that
those
heathens
coming
into
the
Church
,
or
the
not
prohibiting
them
to
enter
,
is
a
very
distinct
thing
from
the
admission
of
the
impenitent
Christians
,
when
they
are
by
Church
censures
prohibited
,
because
the
Apostle
himself
which
prohibits
Communion
with
the
brother
(
that
is
,
the
Christian
)
which
is
a
fornicator
,
doth
yet
not
prohibit
it
with
an
heathen
or
fornicator
of
this
world
;
and
the
end
of
Excommunication
being
only
on
design
of
charity
,
to
make
the
Christian
offender
by
that
means
ashamed
,
and
reformable
,
would
be
utterly
cast
away
upon
an
heathen
,
who
would
rather
be
made
obdurate
by
that
means
;
and
indeed
't
were
ridiculous
to
turn
out
them
who
are
not
so
forward
to
come
in
,
and
are
not
by
St
Paul
here
supposed
so
,
unlesse
tanquam
exploratores
,
to
see
how
Christians
behave
themselves
there
,
and
if
they
can
finde
any
such
madnesse
amongst
them
,
as
he
there
mentions
,
would
be
likely
to
charge
it
home
upon
them
;
though
on
the
other
side
if
they
finde
such
a
regular
frame
,
and
beauty
of
all
things
there
,
they
may
possibly
be
convinced
,
and
wrought
on
by
that
admirable
order
,
&
doctrine
,
as
St
Austin
was
by
St
Ambroses
Sermon
,
though
he
came
thither
on
a
quite
d●stant
arrant
.
And
so
sure
all
this
while
this
is
a
feeble
text
to
be
relyed
on
,
as
the
only
argument
to
conclude
Apostolicall
practise
to
be
contrary
to
the
excluding
of
any
à
Verbi
Divini
auditione
,
&c.
from
prayer
,
or
from
hearing
the
Word
in
publick
,
the
place
being
quite
extrinsecal
to
this
matter
,
and
saying
nothing
at
all
to
it
.
That
which
hath
been
said
,
sufficiently
arms
us
against
the
Sect.
45
concludency
of
that
which
y
Th.
8.
is
inferr'd
from
the
premises
,
and
therefore
there
is
no
need
of
saying
more
to
it
;
save
onely
this
,
that
in
this
Thesis
there
are
some
little
mistakes
committed
,
which
I
shall
only
name
,
1.
(
that
which
is
to
the
matter
in
hand
,
and
on
which
his
conclusion
stands
,
or
falls
,
and
had
been
mentioned
and
is
by
us
answered
before
in
the
1.
Th.
)
that
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
1
Cor.
10.
signifies
Communion
,
whereas
,
I
say
,
it
signifies
indeed
(
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
communico
)
communicatio
,
and
so
belongs
there
(
quite
to
another
matter
then
that
,
to
which
it
is
here
applyed
)
only
to
the
affirming
the
wine
,
&c.
in
the
Sacrament
to
be
the
communication
,
or
the
making
us
partakers
of
the
bloud
of
Christ
,
not
to
our
Communion
one
with
another
in
sacris
,
which
is
the
thing
from
which
excommunication
cuts
us
off
,
as
is
noted
by
that
definition
of
it
,
which
Thes
.
1.
is
by
the
author
produced
,
that
't
is
exclusio
à
societate
&
communione
fidelium
,
an
exclusion
from
the
society
of
beleevers
.
A
second
mistake
(
besides
that
which
is
consequent
to
the
former
,
a
new
definition
of
it
by
only
Sacramentorum
interdictio
,
Interdiction
of
,
or
exclusion
from
the
Sacraments
,
which
should
more
unlimitedly
have
been
Sacrorum
,
from
holy
things
)
that
Sacramentorum
is
put
in
the
plurall
number
,
which
must
needs
be
either
not
like
a
Divine
,
or
not
like
a
Protestant
;
for
if
it
note
Baptisme
as
well
as
the
Lords
Supper
,
then
't
is
not
like
a
Divine
,
for
no
Divine
would
say
that
Excommunication
is
an
Interdiction
of
Baptisme
;
for
till
they
are
once
baptized
,
they
are
out
of
the
Church
,
are
not
capable
of
Excommunication
;
and
when
they
are
once
baptized
,
though
they
were
not
excommunicate
,
they
should
be
baptized
no
more
.
But
if
by
that
plurall
,
he
mean
any
other
Sacraments
besides
these
two
,
that
is
not
like
a
Protestant
,
for
such
acknowledge
no
more
.
Having
mention'd
these
two
mistakes
,
I
shall
not
add
a
third
,
that
in
this
interdiction
,
the
persons
to
whom
this
cognizance
belongs
,
are
not
rightly
named
,
because
though
it
be
true
,
that
they
are
not
,
yet
the
men
against
whom
he
wrote
were
of
that
opinion
;
and
I
am
a
little
perswaded
,
that
if
it
had
been
an
Episcopall
audience
,
that
should
have
had
this
cognizance
,
he
had
never
written
this
book
,
nor
been
put
upon
those
arts
to
evacuate
the
Church-censures
.
One
thing
only
I
may
have
leasure
to
commend
in
that
Thesis
,
that
he
defines
Excommunication
by
publica
&
solennis
interdictio
,
a
publick
solemne
Interdiction
,
&
praeeunte
cognitione
(
I
suppose
he
means
legitimâ
)
with
a
legall
cognizance
preceding
it
,
and
shall
add
,
that
they
quite
deform
the
Primitive
Institution
,
who
deny
the
Sacrament
to
whole
Congregations
at
once
without
any
charge
laid
to
all
or
any
part
of
them
,
(
save
only
that
they
are
a
mixt
Congregation
,
wherein
there
are
some
evil
men
,
which
yet
is
not
legally
proved
neither
)
and
they
also
who
deny
it
to
particular
men
sufficiently
catechised
,
without
any
publick
cognizance
of
their
crime
,
or
processe
of
admonition
first
,
and
second
,
or
that
design
that
exclusion
to
any
other
end
,
then
ut
peccantes
resipiscant
,
the
reducing
sinners
to
repentance
:
and
therefore
no
small
petty
trifle
is
a
sufficient
matter
for
this
,
but
contumacious
continuing
in
some
scandalous
sin
after
admonitions
,
from
which
when
they
return
again
by
a
sincere
a●proved
repentance
,
they
are
to
be
absolved
.
Sect.
46
z
Th.
9.
is
the
proposing
of
the
question
in
the
termes
,
wherein
it
is
to
be
handled
,
wherein
I
shal
only
interpose
for
perspicuity
sake
,
that
the
phrase
[
an
removendus
sit
?
]
may
have
a
little
ambiguity
in
it
,
for
perhaps
it
may
(
though
lesse
properly
)
be
set
to
signifie
this
,
Whether
it
be
lawfull
to
remove
such
an
one
?
(
for
if
it
be
but
so
,
then
he
that
pretends
to
write
against
excommunication
,
and
to
pretend
it
unlawfull
,
will
be
sufficiently
concluded
)
and
then
I
answer
,
that
for
any
but
for
the
Governor
of
the
Church
,
to
whom
the
cognizance
of
his
ill
life
belongs
,
and
who
hath
had
a
legal
cognizance
of
it
,
and
proceeded
legally
by
the
severall
degrees
of
Ecclesiastical
processe
against
him
,
it
is
not
lawfull
:
but
for
the
Bishop
,
or
Praefect
,
or
lawfull
Governour
succeeding
to
that
power
which
Christ
gave
his
Apostles
with
the
Keyes
of
the
Kingdome
of
heaven
,
it
is
lawfull
,
and
by
the
commission
of
[
Ego
dabo
]
and
afterwards
[
ego
mitto
]
they
are
sufficiently
authorized
to
do
this
:
and
upon
this
issue
,
if
this
be
it
,
we
will
joyn
most
willingly
.
But
then
secondly
,
the
(
An
sit
removendus
)
may
perhaps
(
and
to
that
the
words
more
incline
)
denote
a
necessity
of
doing
it
,
and
then
the
question
will
be
,
whether
he
must
be
removed
?
To
which
I
then
answer
,
that
there
lies
not
any
such
necessity
on
this
,
as
arises
from
any
pollution
that
will
accrue
to
others
that
communicate
with
him
,
if
he
be
not
prohibited
,
any
further
then
the
example
of
his
sin
,
and
the
impunity
may
extend
,
and
this
the
Fathers
maintained
against
the
Nova●ians
.
Nor
thirdly
,
any
necessity
lying
on
the
Minister
that
administers
,
for
he
having
admonished
(
according
to
our
Church
Orders
in
our
Liturgy
)
every
such
sinner
to
go
home
,
and
repent
,
and
not
to
approach
to
that
table
,
is
in
charity
to
believe
(
being
not
able
to
search
the
heart
)
that
he
,
that
after
that
so
comes
,
is
a
true
penitent
.
Only
if
in
prudence
he
think
it
unlikely
,
and
therefore
out
of
care
to
a
poor
mans
soul
,
and
for
the
preventing
of
the
sin
of
unworthy
receiving
,
he
think
fit
to
admonish
him
more
privately
,
or
particularly
to
that
end
,
or
to
do
any
thing
else
,
which
in
prudence
may
contribute
to
it
,
this
is
but
his
duty
to
an
erring
brother
,
and
when
that
is
done
,
any
farther
emergent
guilt
lies
upon
the
receiver
,
and
he
is
not
(
in
case
of
the
mans
unworthy
receiving
)
partaker
of
that
sin
.
All
the
necessity
then
that
is
in
this
matter
,
lies
first
upon
the
Sect.
47
receiver
himself
,
that
he
be
wary
,
that
he
come
not
till
he
be
prepared
(
and
that
belongs
not
to
our
present
consideraton
)
and
upon
the
Bishops
,
or
Governours
of
the
Church
,
that
when
charity
to
souls
requires
it
of
them
,
they
fail
not
thus
to
proceed
,
that
when
mercy
and
friendly
admonitions
prevail
not
,
they
then
take
in
severity
,
the
Apostles
rod
in
the
season
for
a
rod
,
in
stead
of
his
Spirit
of
mercy
,
and
meeknesse
,
and
to
that
end
be
watchfull
over
the
flock
,
that
they
fall
not
into
such
dangers
,
and
infections
,
by
their
neglect
or
mercifulnesse
.
Sect.
48
As
for
the
qualifying
of
the
persons
,
of
whom
this
question
is
ask'd
,
I
shall
not
differ
with
the
Proposer
,
but
resolve
,
as
anon
we
shall
shew
,
that
he
that
is
thus
,
may
(
and
ought
in
the
sense
that
I
mention
)
be
thus
dealt
with
,
and
we
shall
joyn
issue
with
him
for
the
precept
and
examples
of
Scripture
commanding
and
teaching
us
to
do
so
.
Sect.
49
And
having
now
,
as
I
conceive
,
so
easie
a
task
before
me
,
and
such
an
army
of
seconds
on
my
side
(
the
consent
and
practise
of
the
whole
Christian
world
for
1500
years
)
against
one
single
combetant
,
walking
in
a
melancholy
posture
by
himself
(
till
after
so
many
years
,
the
concurrence
of
some
accidentall
conceived
conveniences
have
at
last
helpt
him
to
some
company
)
And
him
again
not
very
much
used
to
the
weapon
(
I
mean
Divinity
)
which
he
hath
undertaken
to
trust
to
,
and
beside
having
an
advantage
against
him
,
which
he
did
not
foresee
,
we
of
this
Church
being
not
the
men
against
whom
his
reasons
were
framed
,
and
so
not
so
like
to
be
prest
by
them
,
(
the
arguments
designed
against
Beza
and
his
Presbyterians
being
utterly
unconcludent
against
us
)
I
must
confesse
my self
to
be
under
a
temptation
to
make
use
of
the
present
advantage
,
and
to
prosecute
this
triall
to
the
uttermost
;
but
I
must
in
justice
consider
,
what
a
chasme
and
rent
it
would
make
in
this
discourse
,
what
an
unweildy
bulk
it
would
swell
it
to
,
and
therefore
must
recover
so
much
constancy
of
minde
,
as
not
to
be
thus
passionately
hurried
out
of
my
resolution
,
but
leave
it
,
till
I
have
a
louder
call
to
it
,
being
ready
to
give
any
man
an
account
of
what
I
now
say
in
this
matter
.
Sect.
50
It
will
be
a
more
moderate
excursion
,
and
more
reconcileable
with
my
designed
brevity
,
to
mention
one
opinion
or
pretension
more
in
this
matter
,
that
of
another
Gentleman
,
who
though
he
strive
not
to
take
Excommunication
out
of
the
Church
any
more
then
Baptisme
,
but
moreover
acknowledges
also
,
that
it
belongs
to
the
future
Pastors
as
well
as
to
the
then
present
Apostles
;
yet
having
first
resolved
,
that
Ecclesia
&
civitas
Christianorum
are
all
one
,
he
then
concludes
that
the
cognizance
,
and
judgment
of
any
fault
,
whether
it
be
such
or
no
,
belongs
to
the
Church
in
that
notion
of
his
,
i.
e.
to
the
City
or
Common-wealth
,
(
which
with
him
also
signifies
the
civil
Magistrate
,
or
,
as
he
saith
,
judicem
summum
,
the
supreme
judge
;
)
and
that
the
power
of
binding
and
loosing
(
as
that
also
of
baptizing
,
which
saith
he
,
is
all
one
with
it
)
is
no
farther
in
the
Pastor
,
then
that
he
eject
those
out
of
the
Church
,
whom
the
Church
in
his
notion
hath
condemned
;
and
receive
into
it
,
whom
the
Church
judges
worthy
of
absolution
.
I
shall
not
labour
to
multiply
differences
,
but
at
this
time
make
my
exceptions
onely
to
one
part
of
this
Scheme
,
viz.
that
the
Church
in
his
notion
,
i.
e.
the
judex
summus
,
the
civil
Magistrate
,
hath
the
power
of
judging
who
are
to
be
excommunicated
,
who
absolved
.
The
proofs
that
I
can
collect
from
him
of
that
assertion
,
are
only
two
;
First
,
that
Mat.
18.
Christ
bids
,
in
case
the
trespasser
hear
not
the
two
or
three
,
(
i.
e.
saith
he
,
either
deny
the
fact
,
or
confessing
it
deny
it
to
be
a
trespasse
)
then
dic
Ecclesiae
,
that
it
should
be
told
the
Church
;
[
Quare
autem
Ecclesiae
,
nisi
ut
ipsa
judicet
an
peccatum
sit
,
necne
?
Why
should
the
Church
be
told
it
,
but
that
that
may
judge
whether
that
be
a
sin
or
no
?
]
and
if
he
obeyed
not
,
then
let
him
be
to
thee
a
Publican
,
&c.
Non
dicit
,
Dic
Apostolis
,
It
is
not
,
saith
he
,
Tell
the
Apostles
,
to
note
that
the
sentence
or
judgement
,
whether
it
be
a
sinne
or
no
,
belongs
not
to
them
,
but
to
the
Church
;
and
consequently
that
this
power
was
no
more
,
then
to
bind
those
whom
the
Church
had
before
judged
impenitent
.
His
second
argument
is
from
the
practise
and
words
of
St
Paul
,
who
asks
the
Corinthians
[
Do
you
not
judge
them
that
are
within
?
]
yet
himself
pronounces
the
fornicator
excommunicate
.
To
the
former
of
these
,
I
shall
answer
only
this
one
thing
,
that
there
are
other
reasons
very
prompt
,
&
pertinent
,
why
the
matter
should
be
told
the
Church
,
though
the
Church
be
taken
in
a
notion
wherein
it
is
not
supposed
to
judge
of
it
:
as
either
,
1.
the
[
densare
inculcationibus
]
in
Tertullians
phrase
,
the
fortifying
the
former
successlesse
reprehensions
with
this
addition
of
authority
from
the
number
,
that
as
the
two
or
three
might
be
more
likely
to
work
upon
the
offender
,
then
the
injur'd
person
alone
,
so
now
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
many
,
or
the
Church
in
the
loosest
notion
of
it
,
for
any
assembly
or
meeting
of
many
Christians
together
,
(
supposing
that
it
do
not
signifie
the
Governors
of
the
Church
,
as
the
Antients
yet
say
it
doth
,
and
is
far
more
probable
,
and
asserted
on
stronger
grounds
,
then
that
it
should
signifie
the
Civitas
or
summus
judex
)
might
probably
be
more
effectuall
;
or
2.
The
[
pudefacere
coram
multis
]
formerly
cited
out
of
the
Rabbins
,
the
making
the
offender
ashamed
when
his
fact
is
thus
publisht
,
and
to
do
that
is
by
us
acknowledged
the
end
of
the
admonitions
,
and
censures
;
or
3.
If
there
be
need
,
the
using
the
multitude
as
a
cloud
of
witnesses
to
convince
him
of
the
fact
,
or
sinfulnesse
of
it
,
which
the
text
refers
to
before
,
(
that
in
the
mouth
of
two
or
three
witnesses
every
word
may
be
established
)
and
in
all
reason
may
be
a
commodious
sense
here
also
,
this
third
being
but
the
ascending
to
an
higher
,
and
more
probable
convincing
course
,
when
the
former
had
miscarried
.
Either
of
these
three
,
much
more
altogether
,
will
be
a
sufficient
ground
of
Telling
it
to
the
Church
,
and
so
from
thence
there
is
no
necessity
to
conclude
that
the
judgement
is
the
act
of
the
Church
,
or
Civil
Magistrate
in
that
place
.
And
indeed
it
will
be
hard
to
suppose
that
possible
at
that
time
,
when
't
is
clear
the
Civil
Magistrate
was
not
Christian
,
and
therefore
unfit
not
only
for
the
title
of
the
Church
,
but
much
more
to
be
appealed
to
as
the
judge
by
Christians
,
who
,
't
is
certain
,
are
bound
by
Christ
to
use
all
other
means
possible
(
and
telling
it
to
the
Church
in
our
notion
is
one
of
those
possibles
)
to
get
satisfaction
for
trespasses
,
before
they
proceed
to
any
heathen
tribunal
,
to
implead
their
fellow-Christian
there
.
Nor
will
it
,
I
conceive
,
be
reasonable
to
reply
,
that
Christs
speech
belongs
to
aftertimes
,
when
the
Magistrate
should
be
Christian
;
For
then
,
1.
he
must
acknowledge
that
till
then
,
it
was
to
be
in
the
Church
in
our
notion
,
and
consequently
that
the
Ecclesiastical
Governors
were
the
Judge
at
that
time
,
and
then
by
his
own
doctrine
(
that
data
est
potestas
ligandi
,
&c.
futuris
pastoribus
eodem
modo
quo
praesentibus
Apostolis
)
it
will
still
belong
to
the
Ecclesiastical
Superior
.
And
2.
though
it
may
very
justly
be
extended
to
that
future
state
,
(
as
what
was
said
to
the
Apostles
was
not
personal
,
but
belonged
to
their
successors
also
)
yet
there
will
be
no
probable
argument
that
the
Apostles
then
present
should
be
themselves
excluded
.
For
,
besides
that
this
must
lie
on
him
to
prove
,
if
he
wil
assert
it
against
all
antiquity
,
it
will
also
be
a
little
unreasonable
to
affirm
;
for
that
were
for
our
Saviour
to
give
all
the
power
,
and
direct
all
the
speech
to
the
Successors
,
not
to
the
Apostles
,
as
a
Prophesie
only
,
or
a
prediction
,
no
Evangelical
instating
on
these
to
whom
he
spake
.
This
I
suppose
a
sufficient
answer
to
this
proof
,
without
proceeding
to
any
deeper
search
or
examination
of
that
which
in
the
argument
is
taken
for
granted
,
viz.
that
the
Church
signifies
the
Summus
judex
,
which
yet
is
as
far
from
being
formerly
convincingly
inferred
,
as
it
is
from
the
sound
of
the
words
,
or
the
notion
,
wherein
all
the
antient
Church
have
uniformly
taken
it
,
(
which
will
,
I
hope
,
be
considerable
in
this
matter
)
for
that
Christ
did
not
take
upon
him
to
be
a
Judge
,
or
introduce
any
change
in
civil
Government
,
as
it
is
by
us
acknowledged
most
true
,
so
will
it
not
belong
to
this
of
binding
,
&c.
which
is
but
a
spiritual
,
not
civil
punishment
,
only
a
denying
them
that
,
which
Christ
brought
into
the
world
,
and
gave
those
Messengers
of
his
the
sole
power
of
disposing
it
,
and
indow'd
them
with
power
from
on
high
,
particularly
for
the
exercise
of
it
.
As
for
the
second
argument
,
't
is
certainly
a
mistake
,
if
it
be
thought
to
conclude
that
the
Apostle
did
but
pronounce
the
judgement
of
the
Church
in
that
matter
of
the
incestuous
,
or
that
the
judgement
of
the
civil
state
was
preparative
to
his
.
For
sure
the
Apostle
had
,
(
before
the
using
of
those
words
of
[
Do
not
you
judge
them
that
are
within
?
]
in
the
end
of
that
Chapt.
)
past
his
sentence
definitive
on
that
incestuous
in
the
beginning
of
it
,
ver
.
3.
For
I
have
already
(
not
ego
autem
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
absent
in
body
,
but
present
in
spirit
,
judg'd
him
that
hath
thus
done
this
thing
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
have
judg'd
this
evil
doer
:
Judg'd
,
I
say
,
and
what
is
the
sentence
?
Why
,
In
the
Name
of
our
Lord
Jesus
Christ
,
you
and
my
spirit
being
met
together
(
the
Apostle
and
his
Presbytery
,
or
he
in
the
face
of
the
Church
)
with
the
power
of
our
Lord
Jesus
Christ
,
to
deliver
such
an
one
to
Satan
,
&c.
And
this
at
a
time
when
't
is
clear
,
the
Church
had
not
pass'd
sentence
on
him
,
for
v.
2.
They
were
puft
up
,
as
he
complains
,
and
through
an
opinion
of
their
own
deeper
wisdome
(
a
leaven
,
v.
6.
i.
e.
a
doctrine
either
of
the
heathen
philosophers
,
or
of
the
Gnosticks
among
them
)
took
it
for
an
indifferent
thing
,
and
did
not
mourn
for
him
that
had
done
it
,
The
ceremony
used
by
the
Church
,
when
any
was
to
be
excommunicate
,
and
notes
that
they
should
have
so
joyn'd
together
in
mourning
,
in
complaining
to
the
Apostle
,
and
prayer
to
Christ
,
that
this
censure
might
passe
on
such
an
one
,
but
that
they
did
not
do
it
,
nay
,
it
seems
proceeded
not
so
far
as
to
fraternal
correption
which
was
infallibly
their
duty
toward
him
.
As
for
the
words
cited
,
[
Nonne
vos
judicatis
?
]
they
come
in
no
another
incidental
occasion
(
not
directly
to
this
first
matter
)
to
make
the
distinction
betwixt
the
dealing
with
the
Christian
and
heathen
fornicators
;
the
Apostle
restraining
his
prescription
of
not
conversing
with
fornicators
,
v.
9.
to
the
Christian
fornicator
,
whom
,
saith
he
being
within
the
Church
,
't
is
reasonable
to
conclude
within
the
Churches
censures
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
Do
you
not
judge
them
that
are
within
?
not
you
emphatically
or
in
opposition
to
the
Apostle
,
but
you
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
a
general
title
of
Christians
,
who
use
not
to
judge
any
but
Christians
,
all
other
being
left
to
Gods
judgement
,
the
Church
having
nothing
to
do
with
them
.
It
is
clear
enough
,
that
the
context
looketh
wholly
that
w●y
,
and
consequently
there
will
be
little
reason
to
extend
these
words
any
farther
then
this
,
that
the
Church
judgeth
,
Christian
not
heathens
;
and
the
Church
in
the
notion
only
wherein
't
is
opposed
to
God
,
not
in
which
't
is
opposed
to
St
Paul
,
but
in
which
in
any
reason
it
includes
the
Apostle
or
Governor
of
it
;
For
sure
he
may
judge
them
that
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
within
the
Church
,
(
for
so
he
doth
,
v.
3.
and
no
part
of
the
context
of
that
Ch.
seems
to
say
any
thing
to
the
contrary
)
though
them
that
are
without
he
cannot
;
which
is
the
only
thing
the
Apostle
had
in
hand
to
say
at
that
time
.
Having
briefly
answered
the
reasons
,
I
shall
by
way
of
compounding
the
Controversie
with
this
Gentleman
,
most
willingly
acknowledge
,
that
somewhat
the
Church
in
his
notion
,
or
more
clearly
the
supreme
Magistrate
,
being
supposed
Christian
,
may
have
to
do
in
this
businesse
of
Censures
,
praecedaneous
to
the
judgement
of
the
Apostle
,
or
before
the
Pastor
or
Ecclesiastical
Governor
proceed
to
them
,
As
1.
in
the
choosing
or
nominating
him
to
that
office
;
2.
In
the
setting
of
rules
,
or
laws
by
which
he
ought
to
proceed
in
hearing
or
judging
:
No
question
,
this
may
and
in
Christian
Common-wealths
very
reasonably
ought
to
belong
to
the
Civil
Magistrate
;
and
truly
this
discouse
doth
not
pretend
to
,
or
desire
any
unlimited
,
or
arbitrary
power
in
the
Bishop
,
but
only
that
,
the
rules
being
prudently
set
by
those
to
whom
the
power
of
making
laws
belongs
in
every
Common-wealth
,
he
should
have
the
cognizance
in
such
causes
,
as
regularly
belong
to
his
audience
,
and
according
to
that
rule
,
&
not
otherwise
,
give
sentence
on
the
offender
▪
and
that
only
thus
far
,
that
he
shall
be
turn'd
out
of
Christian
society
,
or
received
into
it
again
:
(
which
,
beside
that
this
is
,
and
hath
alwayes
been
taken
for
an
institution
of
Christs
,
which
't
is
reasonable
we
should
obey
,
and
not
dispute
,
is
also
in
it self
simply
considered
,
far
from
any
degree
of
unreasonable
,
no
man
in
ordinary
reason
being
more
fit
to
judge
who
is
fit
to
enjoy
the
privileges
of
the
Church
,
who
likely
to
be
reformed
by
being
deprived
of
them
,
then
he
that
hath
studied
that
great
skill
of
winning
souls
,
and
is
intrusted
by
Christ
with
the
charge
of
them
.
)
Again
3.
it
will
be
granted
that
the
Church
in
the
ordinary
notion
,
as
it
signifies
the
whole
diffusive
Christian
Society
in
any
place
,
may
so
far
be
interessed
in
this
matter
,
as
that
these
only
shall
be
liable
to
these
Censures
,
who
have
offended
others
by
their
notorious
sins
,
and
are
by
the
Proxyes
,
as
it
were
of
those
others
,
I
mean
,
by
their
chosen
officers
,
or
by
the
publick
fame
,
the
voyce
again
and
interpreter
of
their
sense
,
delated
,
or
complain'd
of
to
the
Governours
of
the
Church
,
as
those
that
have
wrong'd
the
Church
,
and
defamed
that
Christian
Profession
,
to
which
they
had
given
up
their
names
;
and
this
is
a
kind
of
judging
(
in
large
or
loose
speaking
,
as
to
be
infamous
offenders
signifies
to
be
conceiv'd
and
judg'd
such
by
the
community
among
whom
they
live
,
for
otherwise
they
are
not
infamous
)
but
yet
in
strict
propriety
,
is
only
a
preparative
to
the
sentence
of
the
Judge
,
and
an
accusing
or
impleading
rather
,
and
is
not
,
I
suppose
,
the
thing
for
which
this
Author
doth
pretend
,
or
if
it
were
,
would
not
to
us
be
matter
of
contention
with
him
.
The
truth
is
,
the
power
of
binding
,
&c.
which
we
contend
for
,
as
the
office
more
then
privilege
of
Bishops
,
(
in
the
careful
exercise
of
which
they
minister
most
charitably
to
the
good
of
the
souls
intrusted
to
them
)
is
another
manner
of
thing
,
then
what
this
Gentleman
seems
to
have
conceived
it
(
both
here
,
and
especially
when
of
it
he
concludes
,
Vnusquisque
si
mentis
compos
sit
obediat
in
omnibus
simpliciter
ei
,
cujus
arbitrio
credit
se
salvandum
aut
damnandum
esse
.
)
God
knows
they
pretend
to
no
such
arbitrium
in
the
saving
or
damning
of
any
man
;
It
is
only
an
engine
of
Christs
invention
to
make
a
battery
and
an
impression
on
the
obdurate
sinner
to
win
him
to
himself
to
a
blesse
,
not
to
triumph
over
him
,
(
which
very
thing
he
hath
in
one
place
excellently
exprest
,
b
The
end
of
this
discipline
,
saith
he
,
is
by
depriving
men
for
a
time
of
the
favour
and
spiritual
privileges
of
the
Church
,
to
humble
them
to
salvation
,
)
much
lesse
to
invade
any
part
of
civil
Judicature
,
or
loosen
the
bands
thereof
by
these
spiritual
pretences
,
but
to
leave
the
Government
of
the
world
just
in
the
posture
that
it
was
before
Christs
coming
,
or
as
it
would
be
supposed
to
be
,
if
he
had
never
left
any
Keyes
in
his
Church
.
And
therefore
,
when
in
an
Annotation
affixt
to
his
last
Edition
he
was
pleased
to
extend
his
observation
of
the
c
Doctrines
that
might
disturb
Government
,
not
only
to
that
power
which
many
attribute
to
the
Pope
of
Rome
in
other
mens
dominions
,
and
to
the
liberty
usurpt
by
the
cives
infimi
,
under
pretence
of
Religion
,
but
also
to
that
which
alicubi
extra
Ecclesiam
Romanam
Episcopi
in
civitate
suâ
sibi
postulant
,
I
must
hope
that
it
was
a
mistake
,
or
which
I
rather
think
(
being
perswaded
of
the
uprightness
of
his
affections
to
our
establisht
Government
)
that
his
[
alicubi
]
did
not
in
any
wise
refer
(
as
I
was
apt
to
fear
it
did
)
to
the
constitution
of
Episcopacy
in
this
native
Kingdome
of
his
and
mine
.
For
that
this
,
since
it
departed
from
the
Roman
Church
,
hath
been
perfectly
free
from
any
degree
of
that
guilt
,
is
that
of
which
we
are
so
far
perswaded
,
that
we
neither
fear
,
nor
deprecate
any
Historians
instance
,
nor
can
imagine
what
one
particle
of
the
doctrine
,
or
constitution
of
our
Church
there
is
,
on
which
a
rational
man
can
by
any
consequence
build
such
a
d
charge
;
Of
which
nothing
can
make
Vs
capable
,
but
leaving
the
[
non
]
out
of
it
;
and
that
makes
me
a
little
confident
,
that
either
[
Episcopi
]
in
that
place
signifies
not
in
the
known
vulgar
Christian
sense
,
or
that
the
[
alicubi
]
lookt
not
on
this
Kingdome
or
Church
of
ours
(
as
it
hath
long
stood
establisht
by
Law
)
which
most
cheerfully
acknowledges
the
truth
of
his
many
other
observations
,
(
particularly
that
of
Moses's
,
not
Aarons
chair
,
of
Abi●thar
the
High-priest
being
no
way
exempt
from
the
command
of
Solomon
,
of
his
three
axioms
also
concerning
Excommunication
,
that
neither
the
Common-wealth
,
nor
the
supreme
Magistrate
,
nor
all
the
persons
in
any
Common-wealth
can
be
excommunicate
)
and
resolves
that
no
man
shall
ever
deprive
her
of
this
glorying
,
that
she
is
pure
from
the
bloud
of
all
men
,
hath
entertain'd
no
one
principle
,
or
doctrine
in
any
degree
incompetible
with
the
civil
power
,
or
peace
in
the
utmost
extent
,
in
which
the
most
loyal
author
ha●h
design'd
to
establish
it
.
And
if
it
must
be
Arminianism
(
as
one
hath
lately
confuted
it
under
that
title
)
to
teach
e
that
the
Ecclesiastical
power
is
subjected
to
the
Civil
Magistrate
,
who
in
all
causes
over
all
persons
is
acknowledged
by
us
supreme
under
Christ
,
we
must
be
content
to
lye
down
under
that
envie
,
and
not
excuse
or
renounce
that
piece
of
Loyal
Arminianism
.
I
have
thus
far
proceeded
in
this
matter
for
the
removing
of
Sect.
51
prejudices
,
and
vindicating
our
proposition
from
three
sorts
of
objecters
:
't
is
now
time
to
advance
a
little
toward
the
positive
assertive
part
,
and
to
that
end
(
the
knowledge
of
loosing
depending
wholly
from
the
consideration
of
binding
)
I
shall
in
the
first
place
examine
what
images
of
binding
we
have
in
the
Scripture
,
and
those
we
shall
refer
to
two
heads
:
first
,
those
that
belong
to
the
power
,
and
practise
Apostolical
,
(
in
the
time
and
persons
of
the
Apostles
;
)
secondly
,
those
that
after
the
Apostles
persons
,
(
and
ever
since
)
were
to
continue
in
the
Church
,
which
we
shall
call
Ecclesiastical
Discipline
(
as
distant
from
Apostolical
)
exercised
(
the
one
,
as
the
other
)
upon
offenders
either
publick
and
scandalous
,
or
whose
crimes
otherwise
came
unto
their
cognizance
,
and
consisting
either
in
separating
and
removing
to
some
distance
,
or
in
casting
them
totally
out
of
the
Church
,
or
Congregation
of
visible
Professors
here
on
earth
;
answerable
unto
which
,
[
loosing
]
must
consequently
be
a
delivering
from
those
censures
,
the
absolving
of
him
,
who
was
formerly
separated
,
or
excommunicated
,
restoring
him
to
the
visible
Church
;
or
any
part
thereof
(
to
the
privileges
of
a
Christian
,
and
the
comforts
of
the
Word
,
and
Services
,
and
Sacraments
)
who
was
before
legally
cast
ou●
of
it
,
and
deprived
of
them
.
For
the
understanding
of
which
,
and
specially
of
the
former
,
the
Apostolical
power
and
practise
(
or
as
it
was
discernable
among
the
Apostles
)
it
will
not
be
amisse
to
do
these
three
things
:
1.
To
give
you
a
view
of
the
several
sorts
of
Excommunication
among
the
Jews
,
to
which
some
phrases
in
the
New
Testament
refer
:
(
because
I
see
there
is
some
controversie
raised
concerning
them
.
)
2.
To
mention
some
of
those
places
in
the
New
Testament
,
which
seem
to
refer
to
these
;
And
then
3.
to
observe
the
phrases
in
the
New
Testament
,
which
are
more
purely
Christian
,
i.
e.
which
more
distinctly
and
peculiarly
respect
the
use
of
these
Censures
among
Christians
.
Sect.
52
For
the
first
,
I
am
sure
,
't
will
be
no
news
to
say
that
there
were
three
degrees
of
Excommunication
among
the
Jews
;
the
first
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
remotion
or
separation
;
the
second
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Execration
,
a
more
solemn
Excommunication
(
with
curses
out
of
Moses
Law
and
execrations
added
to
it
,
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
which
we
have
Act.
8.20
.
)
inflicted
on
him
who
after
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
first
for
30
dayes
,
and
then
being
allowed
30
dayes
more
(
which
is
doubling
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
still
continued
in
that
contumacy
,
for
then
,
say
the
Jews
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
anathematize
him
without
defining
any
limited
●ime
,
as
before
in
Niddui
they
did
.
The
third
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
kind
of
Proscription
and
delivering
to
desolation
and
destruction
;
or
to
the
coming
of
the
Lord
in
judgement
against
him
,
noted
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
added
to
the
anathema
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Oriental
tongues
signifying
Dominus
;
whence
in
Etruria
the
Kings
are
called
Murani
,
saith
Servius
in
Aen.
12.
and
the
Syrians
now
Maranitae
,
because
they
call
Christ
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
our
Lord
Agreeable
to
which
it
is
,
that
in
Epiphanius
,
GOD
is
by
the
Gazari
call'd
Marnas
,
and
by
the
Cretians
their
virgins
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ladies
,
as
among
the
Spaniards
the
form
hath
been
used
,
Sit
anathema
Marano
,
&
excommunicatus
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Let
him
be
excommunicate
from
the
hope
of
the
Lord
:
(
and
though
he
that
loves
not
the
Lord
Jesus
Christ
be
not
1
Cor.
16.22
.
appointed
to
be
excommunicated
by
that
phrase
,
yet
doth
it
referre
to
the
use
of
the
phrase
among
the
Jews
,
though
there
it
be
by
way
of
accommodation
set
to
signifie
another
matter
,
that
higher
more
direful
sentence
of
(
Go
you
cursed
,
&c.
)
Of
these
three
species
thus
set
down
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
should
not
add
much
more
,
but
that
again
I
see
two
things
resolved
on
by
a
fore-mentioned
learned
Author
,
contrary
to
what
hath
been
generally
received
in
this
matter
,
and
the
latter
of
them
apt
,
if
believed
,
to
divest
the
Church
of
all
kinde
of
discipline
,
even
of
such
as
was
instituted
on
no
other
design
but
to
bring
sinners
to
heaven
,
and
which
we
desire
should
be
used
onely
to
that
end
.
They
are
these
,
1.
That
there
are
but
two
species
of
Excommunication
among
the
Jews
,
Niddui
and
Cherem
,
and
that
Schammatha
is
all
one
with
Niddui
.
2.
That
these
punishments
among
the
Jews
belonged
not
to
exclusion
from
sacred
,
but
only
from
civil
society
.
For
the
first
of
these
,
that
which
I
find
produced
to
disprove
Sect.
53
those
three
species
,
is
,
1.
The
promiscuous
use
of
Niddui
and
Schammatha
among
the
Talmudical
writings
.
Secondly
,
the
derivation
of
Schammatha
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
among
them
signifies
no
more
then
to
separate
and
to
abdicate
:
and
thirdly
,
that
Elias
Levita
,
and
David
de
Pomis
,
which
are
for
these
three
species
,
were
not
Lawyers
,
but
Grammarians
,
and
so
did
oscitanter
negligently
and
drowsily
make
three
species
of
Excommunication
,
when
they
should
have
made
but
two
.
To
all
which
I
answer
,
that
those
learned
men
which
maintain
the
three
species
may
very
well
do
it
for
ought
these
objections
enforce
to
the
contrary
.
For
it
will
not
be
necessary
for
us
to
affirm
that
the
Talmudists
should
use
these
several
words
constantly
according
to
their
distinct
,
proper
,
peculiar
,
critical
importance
;
there
is
nothing
more
ordinary
then
for
words
that
are
used
in
foro
to
lose
their
native
proper
significations
,
and
to
be
used
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
somewhat
else
of
affinity
,
and
near
signification
with
them
;
and
therefore
it
will
be
worth
observing
,
that
as
Schammatha
in
the
Talmud
is
sometimes
taken
only
for
separation
(
which
is
the
reason
that
they
which
are
against
the
three
species
make
Schammatha
to
be
all
one
with
Niddui
,
and
to
set
down
Niddui
and
Cherem
for
the
two
:
)
So
in
other
places
Niddui
is
set
to
denote
Schammatha
as
a
higher
degree
then
Cherem
,
as
will
appear
(
to
any
that
cannot
otherwise
passe
judgement
on
it
)
by
the
places
which
Buxtorf
hath
produced
in
his
Rabbinical
Lexicon
,
which
shew
clearly
that
Schammatha
is
a
heavier
degree
of
Excommunication
,
and
yet
that
Niddui
is
by
them
put
for
Schammatha
,
which
indeed
will
be
a
proof
that
Niddui
and
Schammatha
are
used
promiscuously
,
&
sine
discrimine
among
those
writers
,
but
not
at
all
,
that
there
are
but
two
degrees
or
species
,
Niddui
and
Cherem
,
but
clearly
the
contrary
,
that
Cherem
is
a
middle
species
,
beyond
which
there
is
Schamatha
,
(
which
they
sometimes
improperly
cal
Niddui
)
as
wel
as
below
it
Niddui
,
which
they
sometimes
call
Schammatha
;
and
therefore
Jo.
Coch
which
is
cited
to
prove
that
Niddui
&
Schammatha
are
all
one
,
saith
withall
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
non
tantum
de
leviori
,
sed
&
de
graviori
indifferenter
usurpantur
,
ex●
.
Gem.
San.
p.
146.
both
used
for
the
greater
,
as
well
as
both
for
the
lighter
Excommunication
.
To
which
I
shall
add
,
that
the
Hebr.
writers
are
so
far
from
speaking
constantly
,
and
exactly
,
&
critically
in
this
matter
,
that
they
sometimes
put
Cherem
,
or
anathema
lowest
,
and
ad
Schammatha
to
that
,
and
then
set
Niddui
as
the
last
of
the
three
,
as
in
Jelammedenu
sect
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
speaking
of
the
Samaritans
▪
the
species
of
Excommunication
are
thus
enumerated
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
they
anathematized
,
and
schammatized
and
excommunicated
him
,
by
which
it
will
appear
,
how
promiscuously
those
words
have
been
used
among
Hebr.
writers
,
(
to
which
purpose
may
be
again
remembred
,
what
was
even
now
produced
of
the
phrase
in
Spain
,
Sit
anathema
marano
,
&
excommunicatus
,
excommunicatus
after
the
highest
anathema
)
but
it
will
not
be
a
proof
of
any
validity
,
against
the
three
species
of
Excommunication
,
or
the
order
or
difference
of
them
,
when
they
do
speak
exactly
.
Sect.
54
For
the
second
proof
taken
from
the
derivation
of
Schammatha
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
,
saith
he
,
signifies
no
more
then
to
separate
or
abdicate
,
I
desire
this
may
be
noted
,
that
there
is
no
such
ancient
Hebrew
word
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
only
of
later
use
among
the
Rabbins
,
and
Talmudists
,
which
to
me
is
an
argument
convincing
that
that
verb
may
come
from
Schammatha
,
and
not
Schammatha
from
the
verb
;
and
therefore
Buxtorf
,
when
he
meets
with
it
,
renders
it
Schammatizare
,
as
a
verbal
from
that
noun
,
not
willing
to
affix
any
other
Interpretation
to
it
,
but
this
,
that
so
he
might
leave
it
to
signifie
in
the
same
latitude
(
as
a
verb
)
that
belongs
to
schammatha
,
as
a
substan●ive
,
i.
e
somtimes
to
be
taken
properly
and
strictly
to
denote
the
third
species
,
sometimes
improperly
,
to
be
all
one
with
Niddui
,
or
the
first
species
.
Sect.
55
For
the
confirming
of
what
I
now
say
,
I
shal
premise
what
suppose
will
be
easily
granted
me
,
that
every
compound
or
derivative
Hebrew
word
,
is
to
be
reduced
to
some
original
Hebrew
root
or
roots
,
from
which
it
is
derived
,
or
of
which
compounded
consequently
that
the
same
must
be
resolved
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
that
it
is
not
a
derivative
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
conceive
is
sufficiently
evinc'd
,
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
no
primitive
Hebrew
word
to
be
found
in
the
Bible
,
or
other
authentick
Hebrew
writing
(
which
he
that
will
not
trust
his
own
observation
,
but
survey
Schindler
and
Buxtorf
,
will
acknowledge
with
me
)
but
only
among
the
Rabbins
and
Talmudists
,
and
may
rather
be
thought
to
come
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
then
Schammatha
from
that
;
this
is
not
my
conjecture
,
but
the
direct
words
of
the
learned
Buxtorf
,
in
his
institution
of
Hebrew
Epistles
p.
58.
in
these
words
,
Talmudiei
ex
nomine
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
verbum
faciunt
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pros●ribere
,
proscriptionis
poenam
in
aliquem
fer●e
the
Talmudists
from
the
noun
Schammatha
make
the
verb
Schammeth
,
to
proscribe
,
&c.
and
though
Buxtorf
in
his
Rabbinical
Lexicon
place
the
verb
before
the
noun
,
yet
is
that
no
argument
of
disagreement
between
these
two
writings
,
but
is
only
caused
by
a
care
of
observing
his
wonted
litteral
method
of
setting
the
verb
of
the
three
letters
before
the
noun
of
one
letter
more
.
If
it
be
demanded
of
me
from
whence
then
the
noun
comes
,
Sect.
56
(
seeing
I
make
the
verb
come
from
that
)
I
answer
that
learned
Jews
have
given
it
several
originations
,
some
bringing
it
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Dominus
venit
,
the
Lord
comes
,
making
it
all
one
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
16.22
.
(
but
the
dagesh
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
makes
me
that
I
cannot
consent
to
that
Etymology
)
others
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ibi
mors
,
there
is
death
;
others
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
desolatio
erit
,
there
shall
be
desolation
.
Of
these
two
latter
I
know
not
which
to
choose
,
1.
having
little
objection
aginst
either
of
them
,
and
2.
finding
them
both
avowed
in
the
Gemara
Moed
Katon
,
in
these
words
,
what
is
Schammatha
?
Rab
answered
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
there
is
death
,
and
Samuel
said
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
there
shall
be
desolation
,
&c.
and
3.
finding
the
sense
of
both
those
originations
to
come
to
the
same
purpose
of
death
,
or
desolation
,
or
destruction
,
noting
that
kinde
of
offender
to
be
by
that
censure
given
up
to
divine
vengeance
,
which
is
generally
the
notion
of
that
3
degree
of
Excommunication
,
which
makes
it
to
be
taken
for
the
same
with
Ma●anatha
in
the
Apostle
,
that
God
comes
as
a
judge
or
avenger
to
such
an
one
.
For
let
me
add
to
this
matter
this
one
thing
,
that
this
third
degree
of
censure
among
the
Jews
at
Christs
time
,
was
proper
to
him
,
that
under
Moses
Law
had
deserved
death
,
but
by
reason
that
the
power
of
capital
punishments
was
taken
from
the
Jews
,
could
not
by
them
be
so
punished
,
and
therefore
was
by
this
way
thus
delivered
up
to
Gods
hands
,
to
inflict
vengeance
upon
him
,
which
they
say
did
very
frequently
befall
them
in
a
remarkable
manner
;
and
S.
Austins
observation
is
to
this
purpose
,
quaest
.
super
Deu.
l.
5.
c.
38.
Hoc
nunc
agit
in
Ecclesiâ
excommunicatio
,
quod
agebat
tunc
interfectio
.
Excommunication
doth
the
same
among
Christians
,
that
killing
did
among
the
Jews
.
As
for
the
third
proof
of
the
objection
,
taken
from
the
lessening
of
the
authority
of
Elias
Levita
,
and
David
de
Pomis
,
it
will
be
sufficient
to
say
,
1.
That
to
make
that
argumentative
,
it
ought
to
have
been
(
but
is
not
)
proved
,
that
others
which
have
call'd
the
three
species
in
question
,
are
of
greater
authority
then
these
.
2.
That
Grammarians
(
if
they
be
such
indeed
,
as
those
have
been
allowed
that
reputation
)
are
f
Criticks
also
,
and
so
as
fit
to
be
hearkned
unto
in
such
a
matter
of
ancient
custome
among
the
Jews
,
as
if
they
had
been
Lawyers
,
they
would
have
been
;
more
,
I
am
sure
,
then
any
other
Lawyers
,
which
had
not
been
so
good
Grammarians
;
and
yet
that
any
Jewish
Lawyer
hath
avowed
the
contrary
opinion
,
is
not
,
that
I
know
of
,
as
yet
pretended
:
And
3.
For
the
negligence
or
oscitance
of
these
Grammarians
,
that
hath
not
with
any
proof
or
confirmation
been
laid
to
their
charge
,
and
if
it
were
,
't
is
as
possible
that
Jewish
Lawyers
might
have
been
guilty
of
it
as
they
,
nay
it
were
more
reasonable
to
accuse
them
of
oscitancy
,
that
make
but
two
,
and
them
of
double
diligence
that
have
discerned
one
species
more
then
they
.
To
this
Topick
ab
authoritate
I
shall
add
only
,
that
Aloysius
(
whom
the
Reader
is
by
this
Gentleman
advised
to
turn
to
Sched
.
sacro
prof
.
l.
7.
c.
10.
)
doth
affirm
in
these
direct
words
,
Sunt
apud
Hebraeos
plures
excommunicationis
gradus
,
Niddui
,
Cherem
,
Schamatha
;
there
are
several
degrees
of
excommmunication
among
the
Hebrews
,
those
three
by
name
,
though
he
inlarge
not
to
explain
the
third
,
as
he
doth
these
two
former
:
and
so
much
for
the
first
particular
.
Now
for
the
second
thing
,
that
these
species
of
excommunication
Sect.
57
among
the
Jews
were
only
to
exclude
from
civil
society
,
and
had
nothing
to
do
with
sacred
,
I
shal
venture
it
to
the
judgment
of
intelligent
indifferent
men
,
who
shall
but
examine
what
they
meet
with
on
this
subject
,
if
it
be
but
at
second
hand
in
g
Buxtorf
,
&c.
out
of
the
Hebrew
writers
.
It
is
his
observation
of
Niddui
the
lowest
species
,
that
it
is
remotio
ab
aliorum
congressu
quàm
sacro
,
quàm
politico
,
&
domestico
,
ad
4
passus
;
separation
not
onely
from
civil
commerce
,
but
from
sacred
also
.
Now
that
which
I
conceive
hath
caused
this
mistake
in
this
first
kind
(
&
from
thence
perhaps
without
any
new
cause
extended
it
to
the
rest
)
is
that
such
an
one
that
was
separated
by
Niddui
,
was
allowed
to
come
to
the
sacred
meetings
,
to
be
present
at
Common-prayers
,
to
teach
others
▪
and
to
be
taught
with
others
,
as
the
same
author
affirms
;
but
then
this
concludeth
not
against
us
,
for
the
same
Buxtorf
still
adds
,
sed
semper
sub
dictâ
lege
remotionis
,
alwayes
under
the
forementioned
law
of
remotion
,
and
distance
.
And
so
these
two
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
seems
are
reconcileable
thus
:
Niddui
is
not
a
totall
remotion
or
separation
neither
from
sacred
,
nor
from
civil
society
,
(
being
you
know
but
the
first
degree
or
species
)
but
onely
ad
4
passus
,
that
none
can
come
within
the
distance
of
foure
paces
of
him
that
is
under
the
censure
;
and
this
degree
of
separation
being
extended
to
sacred
as
well
as
civil
assemblies
,
yet
excluded
him
not
either
from
praying
with
the
Congregation
,
or
learning
,
or
(
if
he
were
a
Doctor
)
teaching
in
it
;
onely
a
mark
was
set
upon
him
,
to
discriminate
him
from
others
,
which
were
under
no
censure
;
this
is
described
in
R.
Eliezer
,
c.
17.
King
Solomon
,
saith
he
,
when
he
built
the
house
of
the
Sanctuary
,
made
two
gates
,
one
for
bridegrooms
,
another
for
mourners
and
excommunicate
persons
,
by
which
they
went
into
the
Temple
.
And
to
these
two
gates
and
sorts
of
men
the
Apostle
may
seem
Sect.
58
to
allude
Rom.
12.15
.
&
1
Cor.
7.30
.
when
he
speaks
of
weeping
with
them
that
weep
,
&
rejoycing
with
them
that
rejoyce
;
and
no
question
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
we
render
bewayling
,
1
Cor.
5.2
.
refers
to
that
stile
of
mourners
,
and
denotes
the
solemnity
usual
among
the
Jews
of
putting
on
mourning
habit
,
and
wailing
over
them
that
were
excommunicate
,
according
to
that
of
the
author
of
the
Constitutions
under
Clements
name
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
l.
2.
Let
the
incurable
be
put
out
of
the
Church
with
sorrow
and
wailing
.
These
mourners
,
or
excommunicate
in
that
Rabbi
were
those
under
Niddui
,
who
it
seems
were
admitted
to
the
temple
,
but
appointed
to
come
in
at
a
doore
peculiar
to
them
,
and
with
some
such
mark
of
discrimination
,
that
they
that
saw
them
might
pray
for
them
in
this
form
,
Qui
inhabitat
domum
hanc
,
consoletur
te
,
indátque
animo
tuo
ut
obtemperes
,
&c.
He
that
dwels
in
this
house
,
comfort
thee
,
and
give
thee
a
heart
to
obey
;
by
which
I
am
forced
to
confesse
,
that
Niddui
did
not
separate
from
all
society
in
sacris
,
but
only
remove
to
such
a
distance
;
and
yet
the
Reader
will
be
forced
to
confesse
also
,
that
this
separation
or
rather
remotion
belonged
ad
sacra
,
as
well
as
ad
politica
,
and
in
the
same
degree
that
it
restrain'd
the
one
kind
of
society
,
it
restrain'd
the
other
also
;
and
so
saith
Jo.
Mich.
Dilherr
.
Elector
.
l.
2.
c.
10.
having
premised
that
Niddui
est
hominis
ab
aliorum
conventu
tam
sacro
,
quam
politico
,
&
domestico
,
ad
4
usque
cubitus
sive
passus
per
dies
30
remotio
,
&c.
A
remotion
from
sacred
,
civil
,
domestick
commerce
,
to
the
distance
of
foure
paces
for
30
dayes
,
a
deprivation
of
the
marriage
bed
,
of
shaving
,
and
washing
,
and
such
other
commodities
,
he
adds
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
that
is
under
this
censure
,
may
be
present
at
sacred
meetings
,
but
so
many
paces
off
from
the
rest
of
the
company
.
Sect.
59
And
therefore
whereas
this
author
affirmeth
that
by
Niddui
is
not
meant
an
ejection
out
of
the
Church
,
but
only
a
deprivation
of
that
liberty
of
civil
society
within
four
paces
,
&
applies
to
it
that
sense
,
wherein
the
Poet
cals
the
Britains
,
toto
divisos
orbe
,
divided
from
the
whol
world
,
not
that
they
are
totally
divided
from
the
rest
of
the
world
,
but
to
denote
a
peculiar
situation
of
those
Islands
in
the
Ocean
,
I
shal
acknowledge
the
observation
so
far
as
it
denies
a
totall
separation
,
but
not
as
it
intimates
a
greater
separation
in
civilibus
,
then
in
sacris
,
as
the
words
[
peculiari
illâ
civilis
inter
suos
consortii
libertatis
deprivation
?
]
would
seem
to
import
,
and
as
the
intention
of
the
writer
is
by
himself
demonstrated
to
be
.
The
matter
is
sufficiently
clear
that
Niddui
is
but
a
lighter
censure
,
remotion
or
restraint
for
such
a
degree
,
but
not
a
total
separation
either
from
sacred
,
or
civil
society
,
yet
stil
as
much
from
sacred
as
from
civil
,
in
both
limitedly
30
dayes
,
and
for
the
distance
of
four
Cubits
.
Sect.
60
But
then
for
Cherem
the
second
degree
,
that
is
defin'd
by
h
Buxtorf
,
exclusion
from
the
sacred
assemblies
,
casting
out
of
the
Synagogue
with
all
the
curses
of
Deut.
28.
(
to
which
,
say
i
others
,
was
added
the
Ceremony
of
putting
out
the
Candles
,
to
signifie
him
deprived
of
the
light
of
heaven
)
and
he
hath
proof
for
it
out
of
Maimonides
in
Madda
,
c.
7.
Muchram
non
docet
néque
discit
cum
aliis
.
He
that
is
under
the
second
censure
,
is
excluded
from
hearing
the
law
in
publick
;
And
,
as
k
Buxtorf
elswhere
adds
,
ò
Synagogâ
,
conventibus
,
negotiis
,
publicis
,
sacris
,
&
politicis
omnibus
exclusus
,
donec
resipiscat
;
which
may
further
appear
by
the
form
of
this
anathema
,
which
he
brings
out
of
an
antient
Hebr.
manuscript
.
Sit
in
anathemate
sanctorum
excelsorum
,
in
anathemate
,
Seraphim
,
&
Ophunnim
,
in
anathemate
totius
Ecclesiae
,
&c.
Now
from
this
,
the
third
species
differs
onely
in
this
,
that
as
that
was
a
total
separation
,
donec
resipiscat
,
til
he
repent
,
but
reversible
upon
repentance
,
total
for
the
present
,
but
not
irremissible
,
so
this
was
both
total
and
final
too
,
&
so
undoubtedly
(
not
remitting
of
the
severity
of
the
second
but
adding
to
it
)
extended
to
the
separation
in
sacris
also
;
and
therefore
whatsoever
may
be
said
of
Schammatha
in
the
wide
Rabbinical
acception
of
it
,
as
it
goes
indifferently
for
Niddui
,
there
wil
be
little
doubt
,
but
the
Schammatha
peculiarly
so
called
,
or
that
which
is
call'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Schammatha
of
the
Lord
,
or
of
the
God
of
Israel
,
is
,
as
the
learned
define
it
,
Ea
quâ
quis
totaliter
&
finaliter
ab
Ecclesiâ
(
as
that
notes
coetum
sacrum
,
as
well
as
civilem
)
segregatus
,
divino
judicio
sit
devotus
,
&
cum
eâ
mors
&
exitium
;
so
Dilherr
.
l.
2.
of
Maranatha
(
which
he
supposes
to
be
al
one
with
it
)
Est
proscriptio
extrema
,
&
absque
spe
veniae
irrogata
,
quâ
reus
omnibus
humanae
societatis
juribus
,
legibus
,
&
officiis
exclusus
,
judicio
divino
committitur
,
&
ad
extremam
desolationem
condemnatur
.
A
perfect
proscription
,
without
hope
of
pardon
,
by
which
the
offender
is
excluded
from
all
privileges
,
and
offices
of
humane
society
,
and
committed
to
the
judgement
of
God
,
and
condemned
to
extream
desolation
.
I
shal
abstain
from
adding
more
to
the
proof
of
this
truth
in
the
several
species
,
conceiving
that
I
have
sufficiently
proved
or
vindicated
in
the
lowest
,
&
shewed
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
cause
or
the
occasion
of
their
mistake
,
who
deny
it
;
and
then
there
will
be
little
need
to
confirm
it
any
further
in
the
other
two
degrees
,
which
do
adde
to
that
lowest
,
but
cannot
be
thought
to
come
short
of
it
.
And
having
thus
clear'd
the
first
thing
which
we
proposed
,
Sect.
61
view'd
the
several
sorts
of
Excommunication
among
the
Jews
,
I
proceed
now
to
the
second
,
to
those
places
of
the
New
Testament
which
seem
to
refer
to
them
:
In
which
matter
I
shall
not
be
confident
or
dogmatical
,
but
deliver
my
thoughts
as
for
the
present
it
seems
to
me
,
&
shew
you
the
grounds
of
my
so
seeming
.
And
1.
that
place
Luk.
6.22
.
doth
appear
to
belong
to
Excommunication
among
the
Jews
,
but
whether
to
one
only
or
more
species
of
it
,
I
am
uncertain
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
surely
belongs
to
the
first
kind
,
that
of
Niddui
,
which
cannot
be
more
literally
rendred
in
Greek
then
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
separation
,
or
remotion
,
4
paces
off
,
and
perhaps
that
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
added
to
it
,
signifies
to
do
it
contumeliously
;
But
yet
because
't
is
possible
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
have
a
greater
force
in
it
,
and
be
a
notation
of
cursing
and
execration
,
not
only
in
this
but
in
other
places
of
the
Gospel
,
therefore
I
conceive
that
word
(
set
immediately
after
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
may
denote
the
second
degree
,
that
of
Cherem
,
&
then
to
the
same
wil
belong
that
third
phrase
also
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
cast
out
your
name
as
evil
,
for
an
Hebraism
there
is
in
these
words
,
which
though
a
very
learned
man
conceive
to
consist
in
this
;
1.
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
shall
be
all
one
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
indeed
sometimes
it
is
)
2.
that
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
to
bring
up
an
evil
report
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
shal
signifie
the
same
thing
;
yet
I
shal
take
leave
to
interpose
,
1.
that
the
phrase
used
for
bringing
up
an
evil
report
,
Num.
14.36
.
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
nor
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
in
brief
,
that
I
canot
find
any
where
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
translators
of
the
old
,
or
writers
of
the
new
Testament
,
for
bringing
up
an
evil
report
.
2.
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
cast
out
your
name
as
evil
;
1.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
yours
]
then
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
]
added
,
wil
be
somewhat
another
kind
of
phrase
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
[
to
bring
up
an
evil
name
or
report
]
is
in
our
language
a
very
intelligible
phrase
for
defaming
,
but
[
to
bring
up
your
name
or
report
as
evil
]
is
not
so
;
and
therefore
I
shall
venture
to
propose
my
conjecture
,
that
the
Hebraism
is
not
in
the
word
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
but
in
the
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
&
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
]
so
that
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
shall
signifie
no
more
then
your
persons
,
or
you
(
as
Mat.
1.23
.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
is
no
more
then
he
(
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Act.
1.15
.
signifies
persons
of
men
)
shall
be
(
not
he
shall
be
named
by
that
name
)
a
God
with
us
,
or
God
incarnate
)
and
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
shall
signifie
[
as
scandalous
]
or
offensive
,
or
abominable
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
by
the
72.
sometimes
rendred
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
being
ashamed
(
whence
perhaps
our
English
bashful
and
abash
)
sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
abominate
,
sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
evil
or
wicked
,
Gen.
34.24
.
Esd
.
4.12
.
and
so
[
to
cast
out
your
names
as
evil
]
will
clearly
signifie
to
cast
you
out
as
wicked
,
shameful
,
abominable
persons
,
a
denotation
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
was
not
onely
separating
or
removing
to
a
distance
,
but
total
casting
out
,
and
that
with
reproaches
,
curses
,
and
execrations
,
such
as
in
Moses
are
denounced
against
greater
malefactors
;
whether
these
circumstances
of
this
text
do
thus
denote
,
I
am
not
confident
,
and
therefore
have
onely
proposed
a
conjecture
,
but
that
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
do
referre
to
the
Niddui
and
Cherem
I
doubt
not
,
nor
if
you
marke
it
,
doth
H.
Grotius
who
hath
enlarged
on
that
subject
of
Excommunication
,
in
his
Annotations
on
that
verse
.
No
more
do
I
find
my self
moved
by
the
arguments
of
that
Sect.
62
learned
Gentleman
to
doubt
,
but
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
turned
out
of
the
Synagogue
,
Joh.
9.22.12.42.16.2
.
refers
to
the
second
of
these
species
among
the
Jewes
,
for
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
do
sometime
signifie
a
civil
Congregation
or
assembly
,
and
not
alwayes
a
sacred
(
as
when
the
hypocrite
is
said
to
pray
standing
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
places
of
publike
concourse
and
corners
of
the
streets
,
as
the
most
visible
places
,
Matth.
6.
)
I
shall
easily
grant
,
&
yet
not
think
my self
thereby
concluded
,
or
obliged
to
yeeld
,
but
that
it
may
also
,
at
other
times
,
note
the
holy
assembly
,
or
meeting
for
the
performance
of
sacred
duties
,
out
of
which
it
was
sure
no
news
for
the
Jews
(
after
that
capital
judgements
were
taken
away
from
them
)
to
eject
notorious
malefactors
,
particularly
hereticks
,
false
prophets
,
or
their
sectators
,
and
disciples
,
as
these
here
for
preaching
of
Christ
,
whom
the
Jews
acknowledged
not
;
in
like
manner
as
in
the
time
of
the
Captivity
,
Esd
.
10.8
.
the
order
is
given
,
that
whoso●ver
appears
not
upon
summons
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
his
estate
shall
be
(
forfeited
we
render
,
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
noting
the
Cherem
which
we
now
speak
of
)
devoted
,
anathematized
,
as
an
evidence
of
that
kinde
of
Excommunication
which
followes
in
the
next
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
shall
be
separated
from
the
Church
or
Congregation
of
the
captivity
,
not
only
from
Civil
,
but
Ecclesiastical
society
with
them
,
for
so
Cherem
was
formerly
demonstrated
to
signifie
;
nay
,
it
may
with
some
reason
be
conceived
in
that
place
from
Ecclesiastical
only
,
in
case
of
Cherem
or
total
ejection
;
for
't
is
more
probable
,
that
the
King
under
whom
they
were
captive
,
allowing
them
some
liberty
for
the
exercise
of
their
religion
,
but
in
civil
matters
keeping
them
as
captives
and
servants
,
should
permit
them
to
punish
one
another
by
that
way
of
casting
out
of
their
Ecclesiastical
Assemblies
,
then
by
that
other
of
civil
interdict
,
especially
if
it
be
conceiv'd
to
extend
to
banishment
,
&c.
which
would
intrench
upon
his
Prerogative
,
and
be
a
kind
of
turning
the
captive
out
of
his
captivity
.
Sect.
63
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
belongs
to
this
second
species
,
and
so
to
casting
out
of
the
society
in
sacris
,
is
the
distinct
affirmation
of
the
learned
l
Buxtorf
in
these
words
,
Haec
est
illa
excommunicatio
(
speaking
of
Cherem
)
de
qua
in
Evangelio
Iohannis
,
cap.
9.22.12.42
.
etsi
ab
eo
tempore
Rabbini
quaedam
ipsi
adjecerint
:
and
the
intimation
of
m
John
Coch
also
in
these
words
,
Qui
simpliciter
excommunicatus
est
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
est
ille
quidem
separatus
à
coetu
,
ita
ut
pro
vero
membro
Ecclesiae
non
habeatur
,
non
tamen
videtur
esse
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quia
doctrinae
particeps
est
.
From
which
words
of
that
very
learned
man
,
I
observe
these
two
things
contrary
to
what
I
see
lately
affirm'd
.
1.
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
not
belong
to
Niddui
,
but
to
Cherem
.
2.
That
it
is
an
ejection
not
only
ab
Ecclesiâ
,
Synagogâ
,
as
that
notes
rempublicam
Judaicam
,
but
from
sacred
Assemblies
,
noted
by
doctrinae
particeps
,
according
to
that
rule
in
Maimonides
.
Devotus
nec
docet
nee
docetur
,
such
an
one
is
excluded
from
both
,
it
seems
,
and
so
from
those
holy
Assemblies
,
where
that
was
wont
to
be
done
.
Sect.
64
To
this
phrase
of
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
is
subjoyned
Jo.
16.2
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
but
(
or
yea
)
the
hour
cometh
that
every
man
that
killeth
you
shall
seem
,
or
be
thought
to
do
God
service
,
or
to
offer
a
sacrifice
to
him
;
whereon
I
shall
interpose
a
conjecture
,
that
those
words
may
possibly
denote
the
third
degree
,
that
of
Schammatha
,
at
least
a
consequent
of
it
,
for
so
saith
n
Buxtorf
of
that
species
,
Mortem
dicit
,
quia
cujusvis
manibus
ejus
vita
exposita
est
,
&
euilibet
eum
interficiendi
libera
potestas
:
It
is
so
call'd
,
because
such
a
mans
life
is
exposed
to
any
ones
hands
,
every
one
having
a
free
power
of
killing
him
:
&
so
to
that
he
applies
the
Maranatha
which
is
added
to
Anathema
,
1
Cor.
16.22
.
a
forme
of
extreme
proscription
,
delivering
up
the
sinner
to
divine
revenge
,
in
which
case
whosoever
kill'd
him
,
conceived
himself
to
perform
an
act
of
execution
of
justice
,
and
service
to
God.
Some
other
places
there
are
in
the
New
Testament
belonging
Sect.
65
to
these
Judaical
censures
,
fit
to
be
explained
;
but
I
have
chosen
to
insist
onely
on
those
because
,
I
lately
find
them
otherwise
rendred
,
but
yet
discern
no
reason
to
recede
from
what
I
have
now
delivered
,
that
they
do
belong
to
those
species
of
Excommunication
not
only
from
civil
but
from
sacred
assemblies
,
though
one
in
an
higher
degree
then
another
.
To
which
I
shall
onely
adde
,
that
they
which
have
applied
these
places
to
Christian
excommunication
,
any
otherwise
then
only
by
way
of
accommodation
,
shall
not
be
pleaded
for
by
me
,
who
acknowledge
that
they
belong
to
the
Jews
,
and
to
their
usage
of
Christians
,
and
not
to
some
Christians
dealing
with
others
;
but
then
sure
there
is
as
little
reason
on
their
side
who
will
not
allow
that
way
of
accommodation
,
which
would
not
be
at
all
unreasonable
,
though
those
phrases
among
the
Jewes
were
supposed
to
belong
only
to
civil
commerce
;
It
being
ordinary
for
Christ
to
ordain
some
things
in
his
Church
,
which
were
answerable
to
civil
not
sacred
customes
among
the
Jews
(
as
the
Lords
Supper
,
sure
an
Ecclesiastical
rite
among
us
,
was
to
their
post-coenium
,
which
was
not
so
,
and
many
the
like
,
)
to
transplant
from
their
forum
to
our
Church
,
and
therefore
no
way
unfit
for
the
Apostles
and
following
Church
to
appropriate
those
words
to
Ecclesiastical
senses
,
though
they
were
supposed
to
be
among
the
Jewes
of
a
greater
latitude
:
Of
which
sort
,
because
I
formerly
promised
it
,
I
shall
now
specifie
in
some
instances
.
This
may
be
discern'd
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
if
Sect.
66
any
man
should
prove
to
have
no
other
sense
among
Christians
,
then
that
of
a
meeting
together
in
a
Town
hall
,
upon
no
other
way
of
probation
,
but
that
the
Hebrew
words
answerable
to
that
,
are
by
the
Talmudists
,
yea
even
in
the
Scripture
of
the
Old
Testament
taken
in
this
sense
,
this
would
be
a
little
strange
;
the
matter
of
fact
being
most
evident
to
the
contrary
,
and
it
being
most
prompt
and
proper
,
that
words
used
either
among
the
Greeks
or
Hebrewes
in
forinsecal
senses
,
may
be
bent
by
Christian
Writers
to
a
sacred
.
Sect.
67
So
in
like
manner
,
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
acknowledged
,
is
answerable
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
among
the
Jewes
,
and
that
word
denoted
among
them
some
offices
,
which
if
they
may
in
any
respect
be
counted
Ecclesiastical
,
are
yet
very
distant
from
the
Christian
use
of
it
:
such
was
that
of
the
Messengers
sent
out
to
demand
and
bring
in
the
dues
to
the
Temple
,
which
cannot
without
the
helpe
of
accommodation
be
applyed
to
the
Christian
acception
of
the
word
;
and
such
againe
was
the
proxy
in
contracting
or
marrying
two
persons
,
for
he
was
call'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
Apostolus
also
,
an
intercessor
or
internunce
betwixt
them
,
which
as
a
sponsor
,
undertook
for
one
to
the
other
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
as
Samson
had
Judg.
14.20
.
i.
e.
in
Varinus
his
definition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
whom
he
saith
that
when
the
Bridegroome
himselfe
must
not
goe
into
the
Fathers
house
,
(
viz.
in
a
o
second
marriage
,
such
as
that
was
of
God
with
the
Gentiles
,
who
had
before
espoused
the
Jewes
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hee
sends
one
of
his
friends
:
To
which
m●tion
of
the
word
(
according
to
one
punctation
of
the
place
)
the
Apostle
may
seem
to
referre
,
2
Cor.
11.2
.
when
he
expresses
his
Apostleship
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
have
espoused
you
to
one
husband
,
according
to
that
sense
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
acknowledged
by
p
Julius
Pollux
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
making
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
sponsor
all
one
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
signifie
the
interceding
or
mediating
a
marriage
,
all
one
with
that
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
there
used
by
St.
Paul
,
agreeable
to
which
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
by
Pollux
further
extended
to
the
mediators
of
any
kinde
of
league
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
then
according
to
that
notion
also
,
is
the
Apostles
pacifick
office
,
praying
and
beseeching
us
in
Christs
stead
to
be
reconciled
to
God
,
all
which
are
very
convenient
accommodations
,
but
farre
from
requiring
the
Christian
word
to
the
very
kinde
of
sense
that
the
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
did
import
.
So
againe
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Bishops
in
the
Christian
Church
,
doe
in
Sect.
68
respect
of
their
office
,
particularly
that
of
imposition
of
hands
,
(
peculiar
to
them
above
the
Presbyters
even
in
St.
Jeromes
confession
)
referre
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Princeps
Synedrii
,
who
imposed
hands
upon
those
that
were
elected
into
the
Sanhedrim
,
but
in
respect
of
the
name
they
referre
to
the
use
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
among
the
Jewes
,
and
accordingly
the
very
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
both
1
Mac.
1.53
.
and
in
Josephus
,
set
to
signifie
them
that
are
set
over
any
publike
businesse
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
set
men
a
worke
,
and
require
an
account
of
the
performance
,
and
yet
are
by
way
of
accommodation
brought
both
in
the
New
Testament
,
and
in
all
Sacred
Writers
since
,
to
signifie
an
office
parallel
to
this
,
but
purely
Ecclesiastick
.
So
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
though
in
the
Old
Testament
Sect.
69
it
belong
properly
to
the
Elders
of
the
people
either
in
a
common
notion
,
or
as
members
of
their
Sanhedrim
,
not
any
body
,
or
single
persons
peculiarly
Ecclesiasticke
,
(
though
by
the
way
't
is
most
cleare
,
that
the
high
Priests
were
not
onely
of
that
number
,
part
of
their
Sanhedrim
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
also
the
chiefe
of
them
,
and
therefore
in
the
New
Testament
the
mention
of
the
high
Priests
and
Elders
comes
oft
together
in
point
of
judicature
;
and
the
businesse
of
that
Court
,
being
all
kinde
of
affaires
,
Civil
as
well
as
Ecclesiasticke
,
it
was
most
reasonable
that
some
persons
of
both
conditions
should
be
intrusted
with
them
,
and
there
being
so
,
no
wonder
that
there
was
no
other
Court
,
or
Tribunal
meerly
Ecclesiastical
)
yet
doth
it
unquestionably
belong
,
both
in
many
places
of
the
New
Testament
,
and
in
the
constant
acception
of
primitive
and
after-writers
,
to
an
order
of
Ecclesiasticks
,
as
is
most
apparent
both
by
Clemens
,
and
Ignatius
,
and
is
confest
by
them
,
which
assert
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
Bishops
,
and
Presbyters
:
which
makes
it
not
very
reasonable
to
consent
to
the
way
of
arguing
,
twice
used
by
that
learned
Writer
,
who
from
the
Talmudical
writings
of
the
Creation
of
the
Jewish
Elders
,
would
conclude
how
little
,
or
how
nothing
there
is
in
the
Creation
of
a
Presbyter
among
Christians
,
more
then
of
a
Doctor
of
Law
,
&c.
But
this
by
the
way
.
Sect.
70
Lastly
,
so
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Deacons
in
the
Christian
Church
are
directly
parallel
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
under
the
Synagogue
,
called
by
Epiphanius
(
by
a
light
inflexion
or
change
of
the
Hebrew
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
treasurers
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Philo
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Josephus
)
which
I
wonder
a
*
learned
man
should
carpe
at
,
onely
upon
this
exception
,
because
it
was
not
proved
they
were
in
synagogis
praefecti
,
ut
ministrarent
mensis
,
when
't
is
cleare
that
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Acts
,
noting
first
the
ministring
to
them
in
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
common
table
for
the
poore
and
rich
,
doth
in
universum
signifie
[
providing
for
the
poore
]
and
that
is
as
clearly
parallel
to
the
office
of
those
treasurers
among
the
Jewes
,
as
if
they
had
literally
in
the
Synagogue
served
tables
.
Sect.
71
I
should
now
proceed
to
my
third
proposal
,
the
phrases
which
are
purely
Christian
,
but
that
I
conceive
it
not
unfit
to
take
notice
of
one
difficulty
(
which
wee
have
not
yet
mentioned
,
nor
shall
have
occasion
to
mention
among
the
phrases
purely
Christian
)
and
to
give
some
account
of
that
in
this
place
.
And
it
is
,
to
examine
what
was
the
condition
,
1.
Of
Heathens
.
2.
Of
Samaritans
.
3.
Of
those
that
are
called
Sinners
.
4.
Of
Publicans
among
the
Jewes
;
being
tempted
to
that
(
if
it
be
an
extravagance
)
by
another
Parenthesis
in
a
learned
Authour
before
mentioned
.
For
Gentiles
,
they
were
of
three
sorts
;
either
1.
Proselytes
Sect.
72
of
justice
,
who
were
circumcised
,
and
undertook
their
whole
law
,
and
these
were
allowed
to
live
among
them
,
to
enjoy
all
liberty
and
priviledges
,
that
any
Jew
did
,
differing
from
them
in
nothing
but
their
Gentile-birth
.
Secondly
,
Proselytes
of
the
Gates
,
which
were
converted
so
far
by
them
,
as
to
receive
the
precepts
of
the
sonnes
of
Adam
and
Noah
,
but
not
to
be
circumcised
,
&c.
and
these
were
also
permitted
to
live
freely
among
them
in
civii
society
,
and
to
come
to
the
temple
(
Gods
house
being
a
house
of
prayer
to
all
people
,
i.
e.
to
all
such
Gentle
worshippers
,
or
godly
men
of
the
nation
)
but
that
with
a
marke
of
difference
from
the
Jewes
,
and
perfect
Proselytes
,
there
being
a
court
provided
on
purpose
for
them
,
called
the
court
of
the
Gentiles
,
divided
from
the
court
of
the
Jewes
by
a
little
partition
called
by
the
Apostle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
Josephus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
on
which
was
written
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
no
such
Gentile
proselyte
might
goe
in
i.
e.
beyond
their
owne
,
into
the
Jewes
court
;
and
so
these
though
admitted
to
society
in
sacris
,
yet
were
so
removed
or
separated
by
law
,
the
whole
body
of
them
,
that
they
were
in
a
manner
under
the
censure
of
niddui
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
separated
from
them
for
some
small
space
,
proportionable
to
that
of
foure
paces
,
but
this
not
by
any
act
of
excommvnication
,
but
by
a
general
law
or
tradition
,
thus
discriminating
them
from
Jewes
in
this
particular
.
Thirdly
,
there
were
the
Gentiles
continuing
still
utterly
Sect.
73
unconverted
in
their
Gentilisme
,
and
with
those
they
were
not
to
have
society
at
all
(
not
onely
in
sacris
,
for
there
was
no
need
of
interdicting
that
,
they
would
not
joyne
with
them
and
for
them
to
joyne
in
the
Gentile
sacrifices
were
down-right
Idolatry
)
but
to
separate
from
them
,
for
feare
their
company
and
conversation
should
infuse
their
Gentiles
sinnes
into
them
,
wherein
they
were
so
strict
,
that
they
would
not
goe
into
the
praetorium
,
where
the
band
of
Roman
(
i.
e.
such
Gentile
)
souldiers
were
,
Joh.
18.
ver
.
28.
counting
it
a
Pollution
,
if
they
had
so
done
.
So
you
see
what
was
the
condition
of
the
Gentiles
among
the
Jewes
,
and
all
this
by
law
or
standing
custome
among
them
,
without
any
interposition
of
any
degree
of
excommunication
,
as
having
nothing
to
do
to
judge
them
which
are
without
,
i.
e.
the
last
kind
of
Gentiles
,
and
having
set
rules
for
the
other
two
.
Sect.
74
Then
for
the
Samaritans
,
they
are
almost
,
if
not
quite
,
in
the
same
case
with
the
last
sort
of
Gentiles
,
no
conversation
allowed
between
the
Jewes
and
them
,
as
you
see
Joh.
4.
ver
.
9.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Jewes
have
not
common
commerce
with
the
Samaritans
,
no
not
so
farre
,
as
that
one
should
give
the
other
meat
or
drinke
in
his
want
,
or
helpe
him
to
it
,
as
appeares
by
the
former
part
of
that
verse
,
Doest
thou
being
a
Jew
aske
to
drinke
of
me
being
a
Samaritan
?
they
might
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
eat
together
,
which
was
proportionable
to
the
Niddui
,
(
that
being
a
separation
,
to
the
distance
of
foure
paces
,
à
congressu
domestico
,
as
well
as
sacro
&
civili
,
and
a
prohibition
of
eating
and
drinking
together
promiseuously
)
and
not
onely
so
,
but
an
interdicting
of
acts
of
common
humanity
,
as
helping
to
necessaries
of
life
,
like
the
proscription
among
the
Romans
;
but
this
is
not
by
way
of
excommunication
againe
,
(
but
by
standing
law
or
custome
)
for
the
Samaritans
used
not
the
same
place
of
worship
with
the
Jewes
,
came
not
to
Jerusalem
,
Joh.
4.
ver
.
20.
and
so
could
not
be
excommunicated
by
them
.
Nay
,
Matth.
10.
ver
.
5.
you
shall
see
the
Samaritans
and
the
Gentiles
joyned
together
in
opposition
to
the
Jews
,
when
the
Apostles
are
commanded
to
go
neither
to
the
way
of
the
Gentiles
,
nor
to
the
City
of
Samaria
,
but
onely
to
the
lost
sheep
of
the
house
of
Israel
;
that
is
,
first
to
them
,
before
either
Samaritans
or
Gentiles
were
preacht
to
,
which
were
all
one
in
effect
,
the
Samaritan
being
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
aliene
,
Luke
17.16
.
In
the
next
place
,
the
word
sinners
is
in
the
New
Testament
an
equivocal
word
;
for
it
may
signifie
either
Gentiles
,
as
Gal.
2.15
.
sinners
of
the
Gentlles
;
or
else
scandalous
offenders
,
infamous
persons
,
harlots
,
&c.
these
(
it
seems
)
it
was
unlawful
to
eat
with
,
Mat.
9.11
.
If
taken
under
the
first
notion
,
the
case
will
be
clear
upon
the
same
account
,
as
before
we
gave
you
of
the
Heathens
:
but
under
the
second
notion
,
if
sinners
signifie
notorious
offenders
,
then
are
they
considered
either
as
men
under
the
punishment
of
excommunication
,
or
at
least
worthy
to
be
under
it
,
and
that
either
under
niddui
or
cherem
,
the
lowest
of
which
would
make
them
uncapable
of
familiar
conversation
,
and
eating
together
with
other
Jews
;
and
upon
that
ground
,
the
Jewes
might
quarrel
with
Christ
for
eating
with
them
,
and
S.
Paul
speaking
of
the
incestuous
person
might
refer
to
the
Jewish
custome
,
and
thereupon
command
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
to
eat
with
him
,
(
that
remotion
in
niddui
for
the
distance
of
four
cubits
,
being
unreconcileable
with
familiar
eating
together
)
and
so
the
Pharisee
,
when
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luk.
7.37
.
came
with
her
cruse
of
ointment
,
and
anointed
and
kist
Christs
feet
,
resolves
that
if
Christ
knew
what
she
were
,
he
would
not
admit
of
so
neer
a
commerce
with
her
,
and
concludes
him
no
Prophet
,
that
he
did
not
know
it
.
Lastly
,
for
the
Publicans
,
who
were
also
thought
unfit
for
Sect.
76
men
to
eat
and
drink
with
,
I
conceive
that
is
not
again
from
any
of
the
Jewish
censures
past
upon
them
,
but
only
because
either
they
were
Gentiles
,
and
so
uncapable
of
that
commerce
,
or
else
being
Jews
,
yet
being
officers
of
the
Romans
,
they
were
supposed
to
commerce
ordinarily
with
Gentiles
,
and
so
to
be
polluted
by
that
means
,
and
by
the
law
of
legal
pollution
interdicted
that
familiar
reception
among
the
Jewes
;
notwithstanding
which
,
it
appeares
,
the
Publican
,
Luk.
18
,
10.
went
up
to
the
Temple
to
pray
,
as
well
as
the
Pharisee
;
and
if
the
Parable
be
argumentative
,
it
seems
the
Pharisee
and
the
Publican
were
in
the
same
Court
of
the
Temple
,
(
as
maybe
guest
by
the
Pharisees
pointing
him
out
,
This
Publican
)
and
so
that
the
Publican
enjoyed
all
the
same
priviledges
of
accesse
that
the
other
did
,
(
though
still
he
continued
afar
off
,
&
that
in
a
most
humble
posture
,
as
if
he
he
were
ander
niddui
,
that
lowest
degree
of
excommunication
)
but
because
it
may
be
subject
to
mistake
,
to
argue
from
Parables
,
I
shall
not
do
so
,
but
leave
the
Publican
joyned
with
the
sinner
,
as
one
Heathen
with
another
,
both
by
the
Jewish
laws
,
forbidden
to
converse
with
,
and
not
expelled
by
any
censure
of
excommunication
.
These
conjectures
being
thus
obiter
and
in
passage
premised
,
only
on
purpose
to
discard
some
lesse
pertinent
places
,
which
some
others
perhaps
have
taken
liberty
to
make
use
of
,
and
not
out
of
design
to
make
any
special
advantage
of
this
explication
of
them
,
in
order
to
my
present
purpose
,
or
in
opposition
to
any
;
I
come
now
to
the
last
thing
proposed
even
now
,
to
shew
you
the
phrases
more
purely
Christian
:
Such
are
,
1.
To
deliver
unto
Satan
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
5.5
.
1
Tim.
1.20
.
answerable
to
Cherem
among
the
Jews
,
so
far
as
belonged
to
the
society
in
sacris
,
a
turning
the
blasphemer
out
of
the
Church
of
Christ
.
This
was
the
frequent
stile
of
excommunication
,
because
it
was
the
depriving
the
man
of
those
every-day
means
which
are
in
Christianity
afforded
,
as
ordinarily
usefull
to
eject
Satan
and
the
power
of
his
Kingdom
out
of
the
heart
:
Such
are
,
1.
The
Prayers
of
the
Church
.
2.
The
publick
use
of
the
Word
or
Doctrine
of
Christianity
:
(
for
so
he
that
is
under
Gherem
,
nec
docet
nec
docetur
,
neither
teacheth
nor
are
taught
,
and
in
the
ancient
Christian
Church
it
appears
they
were
excluded
from
that
,
&
upon
repentance
received
for
the
first
three
years
among
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
hearers
in
the
porch
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Zonaras
,
which
being
the
first
degree
of
their
return
to
communion
,
argues
that
before
they
were
excluded
from
it
)
and
thirdly
,
the
Sacrament
of
the
Lords
Supper
,
in
which
respect
scandalous
sinners
are
by
S.
Jude
call'd
spots
in
their
feasts
,
or
agapae
(
which
being
annext
to
the
Lords
Supper
denoted
the
whole
action
)
i.
e.
unfit
,
as
blemished
sacrifices
to
be
received
there
.
The
use
of
which
means
being
in
the
oeconomy
of
the
Gospel
designed
to
so
much
advantage
to
the
Soule
,
for
the
casting
Satan
out
of
it
,
consequently
the
banishing
from
,
or
depriving
of
the
use
of
those
means
is
properly
stiled
the
delivering
to
Satan
,
though
in
Gods
gracious
disposal
of
all
things
,
that
be
d●signed
by
him
also
to
the
same
gracious
end
,
to
cast
Satan
out
of
him
,
on
whom
nothing
else
can
be
able
to
work
.
Sect.
77
But
then
secondly
,
it
was
so
call'd
,
because
in
the
Apostles
times
a
sad
consequent
there
was
of
this
tradition
or
excommunication
,
proportionable
to
the
dirae
or
execrations
in
the
Jewish
cherem
,
which
,
say
they
,
rarò
effectu
carebant
,
seldome
wanted
the
effect
,
to
wit
,
corporal
power
and
possession
,
and
inflictions
of
Satan
on
those
,
who
were
delivered
up
to
him
,
as
to
a
lictor
or
carnifex
(
in
like
manner
as
we
read
befell
Saul
after
his
defection
from
God
,
when
the
evill
spirit
came
upon
him
,
1
Sam.
16.
vers
.
14.
)
For
it
must
be
remembred
,
that
about
Christs
time
,
and
a
little
Sect.
78
after
,
the
devil
was
permitted
to
have
such
a
ranging
unlimited
power
,
that
he
did
ordinarily
obtain
leave
to
tyrannize
over
the
bodies
of
mortal
men
,
laying
all
kinds
of
diseases
upon
them
,
(
as
indeed
there
is
scarce
any
kind
of
disease
,
but
some
resemblance
of
it
you
may
finde
in
some
or
other
of
those
described
in
the
Gospel
)
which
is
somtimes
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Satans
buffeting
,
2
Cor.
12.7
.
sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
racking
or
tormenting
,
as
of
the
Paralytick
,
Mat.
8.6
.
grievously
tormented
,
and
so
Mat.
4.
v.
24.
that
condition
of
men
is
described
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
we
render
it
,
taken
with
divers
diseases
and
torments
,
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
is
used
ordinarily
for
those
,
that
are
possest
with
devils
,
and
so
here
of
those
consequents
of
such
possessions
,
and
therefore
follows
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
possest
with
devils
.
And
sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
bind
,
as
Luk.
11.13
.
in
the
story
of
the
woman
which
had
the
spirit
of
infirmity
,
vers
.
11.
(
i.
e.
a
devil
or
evil
spirit
that
inflicted
a
strange
infirmity
or
disease
upon
her
)
18.
years
,
bowing
her
together
,
that
she
was
not
able
to
look
up
;
'T
is
said
of
her
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
Satan
had
bound
her
,
ver
.
16.
and
the
curing
her
is
called
loosing
her
from
her
infirmity
,
ver
.
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
her
bond
,
ver
.
16.
agreeable
to
the
phrase
of
binding
and
loosing
in
this
businesse
,
Mat.
16.19
.
&
18.10
.
Hence
it
is
that
the
Apostles
delivering
to
satan
,
is
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
5.5
.
to
the
destruction
of
the
flesh
,
i.
e.
by
way
of
pain
or
disease
,
a
speciall
part
of
Apostolical
discipline
.
Thus
in
Ignatius
Epistle
to
the
Romans
,
we
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
punishment
of
the
devil
,
which
I
conceive
in
that
place
must
belong
onely
to
temporal
inflictions
,
because
he
wishes
it
were
upon
himself
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
he
may
by
that
means
obtain
or
come
to
Christ
,
of
which
eternal
would
deprive
him
;
and
,
perhaps
S.
Pauls
wish
extended
no
farther
,
Rom.
9.
then
to
be
thus
excommunicate
from
the
Church
of
Christ
,
and
to
be
under
those
temporal
evils
that
attended
it
,
which
was
an
exuberance
of
love
also
to
his
brethren
.
Sect.
79
The
summe
of
what
hath
been
spoken
on
this
point
,
is
,
That
as
amongst
the
ancient
heathen
Romans
there
was
banishment
,
and
interdictio
ignis
&
aquae
,
offenders
were
interdicted
the
necessaries
of
life
:
and
as
in
Iosephus
,
the
Esseni
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
cast
out
from
their
congregation
such
as
are
taken
in
notorious
offences
,
and
they
that
are
thus
cast
out
,
come
many
times
to
miserable
deaths
,
consumed
with
hunger
,
&c.
or
as
Heliodorus
,
2
Mac.
3.
in
his
sacrilegious
enterprise
was
scourged
by
two
Angels
in
the
shape
of
young
men
,
v.
26.
and
hardly
came
off
with
life
.
So
the
Apostolical
Excommunication
,
or
Anathema
,
was
attended
with
these
adversaries
of
life
,
diseases
,
pains
,
&
grievous
torments
,
to
lay
a
necessity
on
them
of
returning
,
or
being
reformed
by
that
means
.
And
this
I
conceive
is
the
rod
which
the
Apostle
mentions
,
1
Cor.
4.21
.
the
power
of
inflicting
death
,
as
on
Ananias
;
or
diseases
,
blindnesse
on
Elymas
,
and
the
like
;
the
Heb
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
there
rendred
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
rod
,
being
Isa
.
10.24
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
plague
,
all
one
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Mar.
3.10
.
and
so
very
capable
in
that
place
of
this
interpretation
,
&
by
the
matter
of
the
choice
there
proposed
to
the
Corinthians
most
fitly
applied
to
it
.
Sect.
80
This
have
I
said
▪
(
and
might
adde
a
great
deal
more
)
to
illustrate
this
one
phrase
of
delivering
to
Satan
,
and
in
it
that
Apostolical
censure
of
excommunication
,
and
its
attendant
,
corporal
inflictions
of
diseases
and
pains
.
Sect.
81
To
all
which
,
methinks
Cains
condition
described
,
Gen.
4.
is
very
applyable
,
(
by
way
of
accommodation
at
least
)
ver
.
14.
Behold
,
thou
hast
driven
me
out
from
the
face
of
the
earth
;
answerable
to
v.
11.
Thou
art
cursed
from
the
earth
,
theor
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Anathema
to
which
the
cursing
there
is
answerable
,
being
a
species
of
excommunication
higher
then
Niddui
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
even
a
driving
or
casting
out
,
the
English
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
before
mentioned
,
Luk.
6.22
.
i.
e.
either
from
the
Church
(
as
anon
you
shall
see
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifie
)
or
which
is
all
one
,
from
that
part
of
the
earth
,
where
Adam
and
his
other
children
dwelt
,
as
the
sole
Church
then
existent
,
and
thereupon
immediatly
it
follows
,
and
from
thy
face
shal
I
be
hid
:
Gods
face
typically
noting
the
Church
,
where
God
had
alwayes
a
peculiar
presence
,
to
which
refers
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
bread
of
faces
;
or
shewbread
in
the
Temple
,
shewing
or
signifying
the
presence
of
God
there
,
and
I
shal
be
a
fugitive
and
vagabond
;
and
then
finally
it
shal
come
to
passe
,
saith
he
,
that
every
one
that
findeth
me
,
shall
stay
me
;
there
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
death
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
excision
,
from
which
though
God
freed
him
,
v.
15.
yet
the
other
he
lay
under
,
as
appears
by
v.
16.
Cain
went
out
from
the
presence
of
the
Lord
,
went
out
,
i.
e.
was
turned
out
(
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Mat.
25.46
.
is
all
one
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
chap.
8.12
.
)
of
the
presence
of
the
Lord
,
i.
e.
out
of
the
Church
,
or
visible
congregation
of
Gods
servants
,
the
place
where
God
is
pleased
peculiarly
to
exhibite
himself
,
i.
e.
out
of
Adams
family
or
the
place
where
he
dwelt
,
for
it
follows
,
Cain
dwelt
in
the
land
of
Nod
on
the
East
of
Eden
,
but
this
onely
as
an
image
or
accommodation
.
One
thing
I
desire
here
to
interpose
as
in
a
Parenthesis
,
Sect.
82
which
hath
been
touched
on
in
other
*
Papers
,
but
wil
be
here
seasonably
set
down
more
at
large
,
as
peculiarly
pertinent
to
the
matter
now
in
hand
of
delivering
to
Satan
,
and
't
is
this
,
that
this
act
of
the
Church
in
delivering
up
to
Satan
,
is
but
an
Image
of
Gods
real
dealing
,
who
is
wont
upon
occasion
tradere
Satanae
,
to
deliver
men
unto
Satan
.
The
ground
of
this
affirmation
you
may
discern
by
compounding
these
Scripture
Truths
together
.
1.
That
Satan
is
our
adversary
before
God
,
and
therefore
call'd
Satan
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
signifies
so
,
and
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
enemy
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
set
against
us
,
&c.
Secondly
,
that
one
main
act
of
his
Satanship
is
exprest
in
accusing
us
before
God
,
Rev.
12.11
.
and
thence
he
is
call'd
peculiarly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
an
opposite
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
court
of
judicature
,
1
Pet.
5.8
.
and
that
either
1.
upon
some
false
suggestion
,
no
real
crime
,
as
particularly
that
of
unsincerity
(
or
serving
God
only
as
long
as
God
used
him
wel
,
allowed
him
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
in
the
case
of
Job
,
Chap.
1.
vers
.
9.11
.
in
which
respect
he
is
peculiarly
call'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
calumniator
;
and
't
is
observable
that
the
72.
doe
most
what
render
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
that
word
,
noting
this
act
of
calumnia●ing
Gods
servants
to
their
Master
,
to
be
a
special
piece
of
his
being
our
adversary
;
Or
else
,
secondly
,
upon
the
real
commission
of
some
sin
,
which
advantage
he
will
be
sure
not
to
omit
,
when
he
can
take
it
,
for
sure
he
that
will
accuse
falsly
,
will
not
spare
to
accuse
when
he
hath
true
matter
of
accusation
allowed
him
.
To
which
purpose
he
is
stiled
observator
calcanei
,
an
observer
of
the
heel
,
in
the
vulgar
Latine
,
Gen.
3.15
.
(
agreeable
to
the
Septuagints
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unless
(
which
I
easily
believe
)
that
be
a
fals
print
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
an
observer
of
the
heel
of
Christ
,
i.
e.
of
Christians
,
or
one
that
goeth
up
and
down
,
to
and
fro
in
the
earth
,
Job
1.7
.
to
finde
out
matter
of
accusation
,
and
in
this
sense
he
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
an
accuser
(
as
that
differs
critically
from
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
calumniator
)
of
the
brethren
,
i.
e.
Christians
,
or
believers
,
when
they
fal
into
a
fault
.
An
example
of
this
,
I
conceive
,
we
have
in
the
case
of
S.
Peter
,
Luk.
22.31
.
where
Satans
desiring
to
have
Peter
,
seems
to
be
founded
upon
some
previous
or
precedent
accusation
of
him
for
some
criminal
commission
,
perhaps
that
of
striving
with
the
other
Disciples
for
superiority
,
immediately
preceding
.
v.
24.
(
as
his
successor
at
Rome
hath
done
ever
since
)
or
for
some
other
sin
,
which
Satan
saw
,
though
we
do
not
at
this
distance
.
Sect.
83
And
upon
this
putting
in
of
accusations
against
any
,
follows
in
the
third
place
,
his
expetivit
ut
cribraret
,
Luk.
22.31
.
his
desiring
to
winnow
,
his
solemne
petition
to
God
that
he
that
hath
so
offended
,
may
be
delivered
unto
him
;
parallel
to
which
our
English
Bibles
make
that
other
place
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
seeking
whom
he
may
devour
,
1
Pet.
5.8
.
which
is
there
plainly
attributed
to
him
,
as
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
plaintiff
or
adversary
in
a
Court
,
impleading
,
or
accusing
,
or
delivering
to
the
Judge
,
Matt.
5.25
.
that
so
he
may
deliver
him
back
,
again
as
to
a
tormentor
;
and
then
if
this
Satanical
course
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
prevaile
,
if
this
accusation
be
received
,
this
petition
be
granted
,
as
it
was
(
though
with
limitation
)
Job
1.12
.
the
result
is
,
a
man
delivered
up
to
Satan
,
to
have
as
Job
had
,
so
many
assayes
of
his
malice
practised
upon
him
.
To
which
purpose
you
may
please
to
observe
what
Psellus
hath
given
us
in
his
Scholia
on
the
Chaldean
Oracles
on
that
text
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
devils
have
the
power
of
binding
men
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
These
punitive
envious
devils
do
bind
,
and
even
strangle
the
soules
of
good
and
(
as
we
say
)
regenerate
men
:
and
from
thence
it
follows
,
saith
he
,
that
we
oft
see
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Many
of
pure
and
holy
conversations
falling
into
unexpected
calamities
:
according
to
that
of
the
Apostle
,
For
this
cause
are
many
sick
and
weak
among
you
,
&c.
And
perhaps
it
may
on
this
ground
be
farther
observable
,
that
when
men
are
thus
by
God
delivered
up
into
Satans
hand
;
and
he
by
that
permission
designs
them
any
mischief
,
he
is
able
to
foretell
it
to
his
instruments
,
and
so
somtimes
doth
foretell
such
future
events
,
to
get
a
reputation
in
the
world
of
fore-knowing
all
things
.
Now
this
being
the
condition
of
the
Apostolical
censure
or
delivering
Sect.
84
to
satan
,
that
who
were
thus
delivered
,
satan
corporally
tormented
them
,
brought
them
to
deaths
doore
,
and
sometimes
killed
them
,
it
must
follow
on
the
other
side
.
1.
That
the
Apostles
by
the
power
of
the
Keys
,
must
be
enabled
together
,
both
to
cast
out
devils
,
and
to
heal
diseases
,
and
so
they
were
,
Mat.
16.17
.
In
my
name
they
shall
cast
out
devils
,
and
18.
They
shal
lay
their
hands
upon
the
sick
,
and
they
shall
recover
.
2.
That
whom
the
Apostles
absolve
from
the
Censure
of
excommunication
,
they
might
and
should
also
cure
of
diseases
,
the
consequents
of
that
censure
then
(
though
not
alwayes
now
,
and
therefore
perhaps
only
the
first
power
belongs
to
the
Governours
of
the
Church
now
,
to
wit
,
that
of
absolving
,
not
of
curing
)
and
so
every
where
in
the
Gospel
we
read
forgivenesse
of
sins
,
and
healing
of
diseases
,
or
casting
out
devils
,
joyned
together
,
as
Mat.
9.2
.
Christ
saith
to
the
sick
of
the
palsie
,
Son
be
of
good
cheer
,
thy
sins
are
forgiven
thee
,
and
then
v.
6.
Arise
,
take
up
thy
bed
and
walk
,
(
the
stile
and
ceremony
of
Christs
cure
)
and
the
curing
of
that
disease
,
an
argument
in
Christs
own
Logick
convincing
and
demonstrative
,
that
he
had
power
to
forgive
sins
on
earth
,
for
though
in
Mat.
and
Luke
it
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
so
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
on
earth
either
applyable
to
son
of
man
,
or
to
the
power
of
the
son
of
man
on
earth
,
as
probably
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
forgive
sins
,
yet
in
the
parallel
place
in
Mar.
2.10
.
't
is
distinctly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
forgive
sins
on
earth
,
which
is
not
subject
to
that
ambiguity
,
i.
e.
to
absolve
in
the
Church
,
because
those
diseases
being
consequent
to
Gods
delivering
up
to
Satan
,
which
is
the
Idea
of
the
Churches
binding
,
the
sinner
must
be
first
loosed
(
i.
e.
his
sin
forgiven
)
before
he
could
be
cured
,
and
therefore
the
phrase
was
critically
exact
and
proper
of
the
woman
with
the
spirit
of
infirmity
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
be
loosed
from
her
bond
,
to
expresse
the
cure
of
that
disease
.
So
Jam.
5.15
.
(
which
if
it
strictly
belong
not
,
may
yet
commodiously
be
applied
to
this
matter
)
you
find
together
the
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
saving
or
recovering
the
sick
,
&
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
remission
of
his
sins
also
:
yea
and
it
is
observable
what
S.
Cyprian
saith
so
many
yeares
after
,
that
baptisme
the
seale
of
pardon
of
sin
,
freed
those
from
evil
spirits
,
that
were
before
troubled
with
them
;
(
Whence
sure
it
was
,
that
the
Catechists
that
prepared
Converts
for
baptisme
,
are
in
the
Canons
of
the
Councils
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Exorcists
)
and
if
after
baptisme
they
relapsed
to
sinning
,
the
evil
spirit
returned
again
;
by
which
't
is
manifest
,
saith
he
,
that
the
Devil
in
baptisme
is
turn'd
out
by
the
faith
of
the
believer
,
and
his
faith
failing
,
returns
again
.
Sect.
85
I
shall
only
adde
two
things
to
this
matter
,
1.
That
this
may
possibly
be
the
original
and
occasion
,
if
not
the
p●ime
importance
of
that
phrase
,
1
Joh.
5.16
.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
a
sin
unto
death
,
(
in
which
the
faithful
are
not
bound
to
pray
for
him
that
is
guilty
of
it
,
or
in
which
case
there
is
no
promise
that
their
prayers
shall
be
heard
)
i.
e.
a
sin
of
such
a
nature
,
as
to
which
the
delivering
up
to
Satan
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
belongs
,
the
committer
of
which
(
though
he
might
in
general
be
pray'd
for
,
yet
)
as
long
as
he
continued
impenitent
&
obdurate
he
was
deprived
of
the
prayers
of
the
Church
,
at
least
was
fit
to
be
excluded
out
of
the
Church
,
where
men
prayed
in
common
one
for
another
,
as
many
as
were
present
;
nay
perhaps
the
Apostles
,
having
the
power
of
discerning
of
spirits
,
might
possibly
discern
some
man
impenetrably
obstinate
,
and
so
irrecoverably
gone
,
and
so
give
over
all
praying
or
interceding
for
him
,
(
as
on
the
other
side
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
if
any
man
without
that
spirit
of
discerning
,
see
his
brother
sin
a
sin
which
is
not
unto
death
,
he
shall
ask
or
pray
,
&c.
nay
on
the
contrary
pray
for
his
excision
in
some
cases
,
as
the
after-Church
judging
,
though
with
an
humane
(
and
so
possibly
fallible
)
judgment
,
of
Julian
the
Apostate
,
banisht
him
out
of
their
prayers
,
(
and
rather
prayed
for
his
cutting
off
)
to
which
yet
I
make
no
doubt
they
would
have
given
him
a
return
,
if
they
should
have
discerned
any
probability
of
his
return
unto
the
faith
.
The
second
thing
which
I
shal
add
hereby
way
of
appendage
,
Sect.
86
is
,
that
from
hence
will
appear
,
the
meaning
of
anathema
maranatha
,
1
Cor.
16.22
.
which
is
as
if
it
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
second
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
the
Lord
comes
)
the
third
sort
of
the
Jewish
censures
)
compacted
or
put
together
into
one
,
perhaps
not
to
signifie
in
that
place
any
peculiar
kinde
of
censure
among
Christians
instituted
(
as
some
would
think
)
in
these
words
against
those
that
have
committed
the
sin
against
the
holy
Ghost
.
For
the
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
loveth
not
]
there
,
will
not
properly
signifie
that
sin
,
nor
indeed
any
other
,
of
which
the
Church
can
have
cognizance
,
(
loving
,
or
not
loving
being
a
secret
of
the
heart
,
til
it
break
out
into
some
actual
virtue
or
sin
,
&
then
it
puts
off
that
title
of
the
affection
,
and
is
call'd
by
the
name
of
the
action
)
but
by
way
of
accommodation
,
to
apply
to
the
state
of
such
a
man
the
two
last
degrees
of
excommunication
among
the
Jews
,
the
one
noting
total
,
the
other
final
,
irreversible
excision
;
and
by
that
terrible
representation
,
as
by
a
clap
and
a
flash
of
thunder
and
lightning
together
,
to
give
a
through
sense
of
the
danger
of
that
state
to
set
an
amazing
formidable
mark
or
character
upon
those
that
love
not
the
Lord
Jesus
:
whether
they
be
hypocrites
,
who
whatsoever
els
they
are
,
are
certainly
no
lovers
of
Christ
,
at
least
not
lovers
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
sincerity
,
Ep.
6.24
.
or
whether
haters
of
him
,
as
al
vicious
persons
are
,
and
then
the
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
let
him
be
]
is
not
alwayes
a
legal
form
of
censure
,
but
either
a
Prophetick
or
Apostolical
denunciation
,
importing
but
this
,
that
the
hypocrite
or
hater
of
Jesus
Christ
shall
undoubtedly
be
damned
.
By
that
which
hath
been
said
on
occasion
of
this
first
phrase
Sect.
87
(
of
delivering
to
Satan
)
wil
appear
distinctly
,
wherein
this
power
of
binding
in
the
first
branch
of
it
,
as
peculiar
to
the
Apostles
from
after
ages
,
consists
,
peculiarly
in
the
power
of
delivering
up
to
corporal
inflictions
,
diseases
,
&c.
The
other
phrases
will
express
the
matter
as
it
is
common
to
the
Apostles
times
with
all
after
ages
,
the
ecclesiasticall
discipline
,
not
as
it
differs
from
,
but
as
't
is
al
one
with
the
Apostolical
,
devested
only
of
that
one
consequent
among
them
,
the
corporal
inflictions
.
In
this
rank
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
will
not
spare
,
2
Cor.
13.2
.
explained
,
Sect.
88
v.
10.
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
abscision
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sublition
,
taking
away
,
or
turning
out
of
the
Church
;
for
I
conceive
the
ver
.
is
thus
to
be
paraphrased
.
These
things
I
,
now
being
absent
,
write
to
you
,
that
when
I
come
,
I
may
not
be
forc'd
to
use
acts
of
severity
,
according
to
the
power
which
is
given
to
me
for
edification
(
which
I
rather
desire
to
make
use
of
)
and
not
according
to
the
power
which
was
given
to
me
for
destruction
or
excision
.
)
So
again
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
1
Cor.
5.9
.
the
Apostles
command
of
not
communicating
or
associating
with
such
.
It
hath
much
troubled
some
scrupulous
enquirers
,
where
or
when
it
was
that
S.
Paul
had
thus
written
unto
them
,
phansying
it
necessary
to
resolve
that
he
had
written
some
other
Epistle
to
the
Corinthians
before
this
First
.
But
sure
the
beginning
of
the
Chapter
will
lay
this
scruple
,
for
to
that
(
and
not
to
any
other
farther
off
)
the
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
have
written
in
this
Epistle
that
you
should
not
company
,
&c.
]
doth
belong
,
and
that
the
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
I
have
now
written
,
vers
.
11.
will
enforce
,
for
so
in
3
,
4
and
5.
verses
we
read
,
I
verily
,
as
absent
in
body
,
but
present
in
spirit
,
have
judged
already
as
though
I
were
present
,
concerning
him
that
hath
done
this
deed
;
in
the
name
of
our
Lord
Jesus
Christ
,
when
you
and
my
spirit
are
gathered
together
with
the
power
of
the
Lord
Jesus
Christ
,
to
deliver
such
an
one
unto
Satan
,
&c.
The
Apostle
though
absent
,
yet
having
an
Apostolick
ruling
power
or
jurisdiction
over
them
,
passeth
censure
(
as
formally
,
as
if
he
had
been
amongst
them
)
upon
that
fornicator
or
incestuous
person
:
and
by
that
spirit
or
power
of
his
,
whereby
he
was
present
in
their
Assemblies
,
doth
therein
pronounce
this
censure
of
excommunication
or
delivering
up
to
Satan
against
him
,
that
by
this
means
he
may
reduce
that
notorious
offender
(
that
is
the
importance
of
those
3.
verses
)
and
that
others
be
not
tainted
by
his
example
,
verse
6.
&c.
And
then
verse
9.
(
having
a
little
digrest
,
v.
7
,
8.
)
he
resumes
his
matter
again
,
and
saith
it
over
briefly
in
another
phrase
,
with
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
this
then
was
it
I
wrote
to
you
in
,
or
,
by
Epistle
,
(
because
I
was
not
present
)
that
you
should
not
company
with
such
.
By
which
it
appears
that
the
delivering
a
man
to
Satan
,
and
the
commanding
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
all
one
(
or
one
but
a
light
addition
to
,
or
variation
from
the
other
)
all
other
men
being
so
far
concern'd
in
such
a
ones
being
so
delivered
,
as
not
to
company
with
him
;
yet
that
not
so
much
(
as
men
now
a
daies
think
)
lest
they
should
be
polluted
by
him
,
(
i.
e.
by
that
act
of
communion
with
him
,
as
under
the
Law
by
touching
an
unclean
thing
)
as
to
help
discipline
him
,
that
the
insensate
sinner
may
see
himself
left
alone
to
no
society
but
Satans
(
avoided
,
abandoned
by
all
)
and
so
be
brought
to
a
sense
of
his
detestable
dangerous
condition
,
(
and
others
kept
from
thinking
his
actions
exemplary
or
fit
to
be
imitated
by
them
)
And
therefore
though
this
discipline
be
not
used
upon
sinners
cut
of
the
Church
,
ver
.
12.
for
they
will
not
be
wrought
on
by
the
Christians
abandoning
their
company
,
yet
saith
St.
Paul
vers
.
11.
with
a
professor
of
Christianity
,
one
that
lives
in
the
Church
,
and
yet
is
guilty
of
this
sin
,
or
the
like
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
for
so
I
conceive
the
words
must
be
joyned
,
all
betwixt
being
in
a
Parenthesis
)
neither
to
company
nor
eat
with
him
,
in
stead
of
which
,
2
Thes
.
3.14
.
't
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
simply
,
onely
with
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
which
it
seems
is
a
preparative
to
it
)
set
a
mark
,
or
brand
upon
him
,
and
doe
not
company
with
him
)
which
in
either
place
whether
it
belong
onely
to
exclusion
from
communion
in
sacris
,
or
be
to
be
extended
to
interdiction
of
ordinary
civil
society
,
I
professe
my self
not
over-confident
;
For
the
former
onely
this
may
be
said
.
1
That
although
the
sound
of
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
especially
as
we
render
it
,
no
not
to
eat
)
seem
to
contain
the
latter
also
,
yet
perhaps
the
aequipollence
of
that
other
phrase
[
delivering
to
Satan
]
may
restrain
it
to
the
former
.
2.
Because
the
interdiction
of
conversing
or
eating
with
Christian
offenders
might
(
now
at
least
)
make
it
necessary
for
a
man
to
go
out
of
the
world
,
as
w●ll
as
the
interdict
of
heathen-fornicators
company
would
have
done
then
.
3.
Because
the
phrase
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
which
in
the
close
of
the
Chapter
is
set
to
expresse
the
former
censure
,
is
by
the
Canons
of
the
Councels
solemnly
applyed
to
these
Ecclesiasticall
censures
,
suspension
either
from
the
Church
or
from
office
in
it
.
And
yet
on
the
other
side
the
Jews
were
so
severe
to
some
,
Sect.
89
as
to
deem
it
unlawfull
either
to
eat
or
familiarly
to
converse
with
them
,
as
Samaritans
,
Publicans
,
heathens
and
sinners
(
so
call'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
notorious
sinners
)
and
a
notable
evidence
and
example
of
that
practice
of
theirs
we
have
in
the
3.
book
of
Maccabees
,
where
speaking
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
deserters
,
or
those
that
fell
off
to
any
notorious
breach
of
their
law
,
the
author
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
did
expresse
a
detestation
of
them
,
judging
them
as
enemies
of
the
Nation
,
and
denyed
them
the
civility
of
common
converse
or
good
usage
,
al
friendly
entertainments
,
&c.
and
the
same
is
called
after
in
that
place
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
separating
from
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
though
it
be
read
corruptly
,
and
without
sense
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
aversation
,
and
exprest
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
appeared
enemies
to
them
:
and
even
the
Jewish
nidui
or
first
degree
of
excommunication
,
being
a
remotion
ad
4.
passus
,
not
suffering
any
man
to
come
within
four
paces
of
him
that
was
so
censured
,
was
an
interdiction
of
familiar
conversation
or
eating
with
him
.
And
therfore
perhaps
some
of
that
their
discipline
may
be
here
imitated
,
and
retained
;
but
then
again
for
the
former
opinion
,
Christ
by
his
contrary
practice
seemed
to
dislike
that
custome
of
theirs
,
and
though
he
brought
excommunication
into
the
Church
or
in
sacris
,
't
is
not
necessary
he
should
continue
that
other
that
extended
to
civil
commerce
,
and
therefore
still
perhaps
may
not
.
Sect.
90
The
best
decision
perhaps
wil
be
,
that
this
censure
ordinarily
belongs
only
to
society
in
Sacris
;
but
yet
sometimes
the
state
of
affairs
so
requiring
,
and
when
some
other
defect
may
be
so
supplyed
,
The
Governours
may
proceed
to
the
second
interdict
,
that
no
man
shal
talk
familiarly
,
or
entertain
,
or
eat
with
them
,
that
all
men
shall
avoid
their
company
,
discountenance
them
,
and
not
so
much
as
say
God
speed
,
allow
them
ordinary
Christian
civility
,
by
this
means
to
besiege
,
and
starve
them
up
,
and
so
,
if
possible
,
humble
and
reduce
them
.
To
which
purpose
it
is
observable
what
the
learned
and
judicious
Hugo
Grotius
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hath
noted
concerning
this
matter
,
that
in
a
Christian
Church
where
either
through
the
recentnesse
of
their
plantation
communes
conventus
non
sunt
,
there
are
no
constant
common
assemblies
of
the
Christians
in
it
,
or
wherupon
the
same
occasion
there
is
no
settled
Government
in
the
hands
of
a
Bishop
and
assistent
Presbyters
,
or
where
the
Church
is
torn
asunder
by
Schismes
,
(
as
in
Corinth
,
when
this
first
Epistle
was
written
,
chap.
11.18
.
whence
it
follows
,
v.
31.
That
judgments
or
censures
were
neglected
,
and
upon
that
neglect
,
diseases
and
deaths
among
them
,
(
I
would
,
I
could
not
say
among
us
also
)
whereas
at
the
writing
of
the
second
Epistle
,
the
discipline
together
with
a
quiet
judicature
was
restored
,
2
Cor.
2.6
.
)
there
in
stead
of
exclusion
from
communion
in
sacris
,
that
other
interdict
of
private
commerce
,
or
avoyding
of
private
familiarity
hath
been
thought
useful
by
the
Apostle
;
To
this
you
may
apply
,
Rom.
16.17
.
where
the
Apostle
beseeches
them
,
to
mark
and
avoid
such
as
cause
divisions
and
offences
among
them
,
and
so
2
Thessal
.
3.14
.
just
now
mentioned
,
if
any
man
obey
not
our
word
by
this
Epistle
,
note
that
man
,
and
have
no
company
with
him
,
&c.
And
if
in
this
respect
,
Mat.
18.17
.
may
be
extended
to
this
sense
also
,
't
will
no
way
contradict
or
prejudice
our
present
pretensions
,
it
being
very
reasonable
for
private
Christians
to
constrain
themselves
toward
those
who
have
exprest
such
a
contradiction
to
all
fraternal
methods
of
charity
,
and
by
outward
behaviour
to
shew
a
dislike
of
their
contumacie
and
obduration
,
especially
when
an
Apostle
at
a
distance
shal
pass
that
judgment
on
any
particular
man
,
&
the
present
state
of
the
Church
leaves
no
place
for
expectation
of
formal
censures
,
the
law
of
the
heathen
Charondas
being
not
unreasonable
in
this
case
▪
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
no
man
converse
with
a
wicked
man
or
woman
,
or
bring
a
reproach
on
himself
,
as
if
he
were
like
him
.
Another
phrase
to
expresse
this
censure
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Sect.
91
Tit.
3.10
.
After
a
first
and
second
admonition
,
avoid
him
;
which
that
it
belongs
to
the
method
directed
to
by
Christ
,
Mat.
18.15
,
16
,
17.
't
is
clear
at
the
first
sight
:
but
seeing
there
be
three
admonitions
before
censure
,
Mat.
18.
the
first
of
the
injured
person
alone
,
the
second
of
the
two
or
three
,
the
third
of
the
Church
the
difficulty
will
be
,
which
2.
of
those
3.
are
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
first
&
second
here
?
my
opinion
of
it
,
with
submission
,
is
,
that
the
first
&
second
here
are
the
very
same
with
the
first
&
second
in
S.
Mat.
1.
that
of
one
alone
,
and
then
of
that
one
,
with
one
or
two
more
with
him
.
And
if
it
be
objected
,
that
then
the
excommunication
must
not
follow
immediatly
upon
that
second
,
I
answer
that
those
words
,
being
spoken
to
Titus
Bish
.
of
Creet
by
S.
Paul
,
telling
him
what
he
should
do
,
must
needs
make
a
difference
frō
what
it
would
be
,
if
't
were
a
private
man
;
It
appeared
probable
before
that
the
admonition
of
the
Church
signified
that
of
the
rulers
of
the
Church
&
therfore
when
they
have
admonished
,
there
is
no
place
for
appeal
to
the
Church
,
nor
consequently
for
that
third
admonition
,
and
therefore
in
this
case
,
where
the
Governour
(
who
is
representatively
the
Church
it self
,
a
publique
,
no
private
person
)
after
a
first
and
second
admonition
(
and
the
second
with
one
or
two
,
perhaps
with
some
or
all
of
the
College
of
Presbyters
joyned
with
him
)
comes
to
be
despised
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
follows
,
or
proceeding
to
censure
without
any
third
admonition
interposing
.
Which
will
appear
to
be
the
practice
,
if
you
look
2
Cor.
13.2
.
where
immediately
after
the
second
admonition
,
in
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
characterized
v.
11.
by
[
in
the
mouth
of
two
or
three
,
&c.
]
he
tels
the
offenders
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
will
not
spare
,
i.
e.
I
will
proceed
to
censure
:
and
ver
.
10.
he
tels
them
,
that
this
admonition
is
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
I
may
not
proceed
to
excision
,
or
cutting
off
,
(
for
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
render
sharpnesse
,
signifies
)
which
is
there
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
taking
away
,
in
the
end
of
the
verse
;
the
very
word
which
is
so
ordinary
in
the
ancient
Canons
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
tollatur
,
for
the
censure
of
excommunication
.
Sect.
92
And
the
reason
is
there
rendred
,
because
you
may
know
that
such
an
one
,
that
holds
out
against
those
admonitions
of
the
Church
or
rulers
thereof
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
a
perverse
wilful
sinner
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
being
self-condemned
,
i.
e.
I
conceive
by
that
non-submission
to
the
Churches
admonitions
,
he
withdraweth
and
divideth
himself
from
that
comm●nion
,
and
so
inflicteth
that
punishment
upon
himself
,
which
the
censures
of
the
Church
are
wont
to
do
on
malefactors
,
for
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Cor.
13.10
.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
cut●ing
off
from
the
Church
,
which
he
being
an
heretick
doth
voluntarily
without
the
judges
sentence
,
his
verv
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
heresie
being
a
willing
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
excision
.
So
saith
S.
Jerome
,
whereas
fornicators
,
&c.
are
turn'd
out
of
the
Church
,
the
hereti●k
inflicts
this
on
himself
,
suo
arbitrio
ab
ecclesiâ
recedens
,
going
of
his
own
choice
from
the
Church
;
which
departing
,
propriae
conscientiae
videtur
esse
damnatio
,
seems
to
be
the
censure
of
ones
own
conscience
:
So
in
the
Council
of
Laodicea
,
Can.
40.
after
an
order
that
no
Bishop
shal
disobey
a
citation
,
when
he
is
called
to
a
Co●n●el
,
't
is
added
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
if
he
contemn
,
he
shal
be
conceived
to
acc●se
himself
,
which
is
the
next
degree
to
self-condemnation
.
So
in
the
22.
Can.
of
the
African
Codex
,
(
or
in
Justellus
his
Account
,
the
19.
)
the
words
are
clear
of
a
Bishop
that
being
accused
before
a
Council
appears
not
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
shall
be
judged
to
have
pronounced
sentence
of
condemnation
against
himself
,
and
so
even
in
Philostratus
.
l.
7.
c.
7.
it
is
a
saying
of
Apollonius
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
that
shall
decline
a
judicature
,
how
shall
he
avoid
the
being
thought
to
have
condemned
himself
?
So
in
the
12.
Tables
,
Praesenti
litem
addicito
,
i.
e.
that
he
that
absents
himself
,
be
alwayes
cast
;
and
so
the
Franks
have
alwayes
observed
it
,
ut
absens
causâ
caderet
,
ni
Sonnia
nuntiasset
,
that
the
absent
should
be
alwayes
condemned
,
unlesse
he
gave
a
just
excuse
of
his
absence
.
And
the
Regulae
ab
Abbate
Floriacensi
constitutae
adde
,
Qui
non
comparuerit
,
tanquam
convictus
judicabitur
,
he
that
appeareth
not
,
shall
be
judged
as
convict
,
i.
e.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
If
you
would
see
this
Interpretation
more
fully
confirmed
,
I
must
refer
you
to
Marculsi
formul
.
l.
1.
c.
37.
and
Bignonius
on
them
,
to
Stephan
.
Fornerius
rerum
quotid
.
l.
6.
c.
21.
and
out
of
him
,
Justellus
in
the
Notes
on
Cod.
Ecclesiae
universae
,
p.
38.
But
enough
of
this
.
I
shall
take
in
no
more
places
to
examine
for
this
point
Sect.
93
of
the
nature
of
this
power
,
save
only
those
in
the
Gospel
(
with
which
this
discourse
began
)
which
,
as
we
have
once
gone
over
in
relation
to
the
first
enquiry
,
so
we
shall
now
again
in
order
to
the
second
.
First
,
then
,
Mat.
16.19
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Sect.
94
[
I
will
give
you
the
keys
of
the
kingdome
of
heaven
]
where
't
wil
be
no
news
to
him
that
is
vers'd
in
the
New
Testament
,
if
I
tell
him
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
kingdome
of
heaven
,
signifies
the
Church
of
Christ
here
below
Militant
,
being
not
a
disparate
body
but
a
fellow-member
of
Christ
,
with
the
other
triumphant
in
heaven
.
I
could
weary
my
Reader
with
places
to
this
purpose
,
ready
at
every
turn
to
justifie
this
interpretation
,
as
when
't
is
said
of
St.
John
the
Baptist
,
Matt.
11.11
.
that
though
from
the
beginning
there
had
not
risen
a
greater
then
he
,
(
a
more
then
Prophet
in
pointing
out
rather
then
prophesying
of
Christ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Behold
the
Lamb
of
God
)
yet
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
least
in
this
new
Church
,
(
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
the
age
to
come
,
as
the
Septuagint
,
Es
.
9.6
.
cal
it
,
&
so
Heb.
2.5
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
world
to
come
,
and
perhaps
Heb.
6.5
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
powers
of
the
age
to
come
,
i.
e.
of
Christianity
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
comming
kingdom
,
as
the
phrase
in
S.
Mark.
11.10
.
may
I
conceive
,
be
rendred
absolutly
thus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Blessed
in
the
name
of
ehe
Lord
of
our
father
David
,
be
the
comming
kingdome
;
or
Blessed
in
the
name
of
the
Lord
be
the
comming
kingdome
of
our
father
David
;
this
Church
or
kingdome
of
Christ
here
on
earth
,
not
hereafter
in
heaven
)
the
least
believer
,
at
least
teacher
of
the
Gospel
here
(
not
Saint
there
)
is
greater
then
he
.
So
Mat.
8.11
.
upon
the
Centurions
comming
to
Christ
,
and
expressing
so
great
measure
of
faith
,
that
he
professes
not
to
have
found
the
like
in
any
Jew
,
he
adds
that
Many
shall
come
from
the
East
and
West
,
all
parts
of
the
heathen
world
,
and
sit
down
with
Abraham
,
Isaac
,
and
Jacob
,
in
the
kingdom
of
heaven
,
i.
e.
as
that
Centurion
did
,
believe
in
Christ
(
and
become
one
Church
with
the
Jews
,
of
whom
Abraham
the
father
of
the
faithful
was
the
first
)
and
the
children
of
the
kingdome
(
they
that
were
till
then
the
only
Church
,
to
wit
,
the
rebellious
unbelieving
Jews
)
should
be
cast
out
.
So
clearly
Ch.
13.24
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
kingdome
of
heaven
,
the
Church
here
below
,
not
the
kingdome
above
,
is
likened
,
&c.
For
sure
there
are
no
enemies
to
sow
,
nor
tares
to
be
sown
in
heaven
,
which
in
this
kingdom
are
there
said
to
be
,
ver
.
15.
(
as
Rev.
12.7
.
the
war
that
is
mentioned
in
heaven
may
be
an
argument
that
heaven
in
that
place
signifies
the
Church
here
below
,
which
onely
being
Militant
can
be
said
to
have
war
in
it
)
and
so
in
the
other
Parables
in
that
Chapter
.
I
have
named
enough
for
an
hint
to
any
to
observe
many
more
in
this
Gospel
,
Chap.
18.1
,
3
,
4.
chap.
19.24
,
25.
chap.
20.1
.
chap.
21.43
.
and
(
which
is
a
little
nearer
to
the
phrase
in
this
place
)
chap.
23.13
.
the
Pharisees
shutting
up
the
kingdome
of
heaven
before
men
,
i.
e.
keeping
men
from
entring
the
Church
,
from
becomming
Christians
,
and
the
like
also
in
the
other
Gospels
.
If
this
notion
of
the
kingdome
of
heaven
do
yet
seem
alien
,
or
forced
,
or
lesse
proper
for
this
place
,
then
you
may
but
please
to
observe
,
that
a
key
refers
to
a
lock
,
a
lock
to
a
door
,
or
entrance
to
any
place
,
and
then
the
Church
being
supposed
the
door
or
gate
,
the
only
way
of
passage
to
heaven
,
these
keys
of
heaven
it self
must
be
the
keys
of
the
Church
below
,
as
of
the
door
that
leads
thither
,
and
then
that
will
return
to
the
same
issue
still
.
So
then
,
Peter
,
and
in
him
the
rest
of
the
Apostles
and
successor-governors
of
the
Church
had
the
keyes
of
the
Church
given
them
,
i.
e.
clearly
a
power
of
shutting
out
,
or
receiving
in
to
the
visible
Militant
Church
,
of
removing
the
contumacious
by
censure
of
Excommunication
,
and
receiving
in
the
humble
penitents
by
absolution
,
and
so
of
binding
and
loosing
,
(
as
it
follows
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
here
below
,
upon
the
earth
,
answerable
to
that
exception
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
for
the
Church
)
premised
,
and
just
agreeable
to
the
phrase
,
Mark.
2.10
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
forgive
sins
on
earth
,
which
(
it
appears
by
the
mentioning
of
the
keyes
as
the
foundation
of
this
power
)
signifies
receiving
men
into
the
Church
,
disexcommunicating
,
and
therefore
the
binding
is
there
peculiarly
the
censure
of
Excommunication
,
and
nothing
else
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
thing
we
undertook
to
shew
from
hence
.
From
whence
by
the
way
may
be
understood
the
meaning
of
Sect.
96
that
place
,
Mat.
12.32
.
it
shall
not
be
forgiven
him
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
impersonally
)
he
shall
not
receive
absolution
,
either
in
this
world
,
i.
e.
in
the
Church
from
the
Ecclesiastick
censure
,
nor
at
the
day
of
judgement
,
i.
e.
in
the
world
to
come
,
the
phrase
seeming
to
me
to
refer
to
that
rule
among
the
Jews
mention'd
before
out
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
●r
.
de
excom
.
Si
quis
juret
in
hunc
modum
,
&c.
If
any
man
swear
after
this
manner
,
[
If
this
be
not
true
,
let
me
be
excommunicated
in
this
world
,
and
in
the
other
]
and
be
perjur'd
,
he
cannot
be
absolv'd
by
any
:
and
then
how
ridiculous
are
they
that
ground
a
Purgatory
on
this
place
?
We
shall
not
need
to
make
any
distinct
survey
of
the
second
Sect.
97
place
,
chap.
18.18
.
because
(
as
to
the
matter
of
this
power
,
our
present
enquiry
)
it
is
verbatim
(
only
the
number
and
some
little
unimportant
circumstances
changed
)
the
same
with
this
former
place
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
binding
and
loosing
in
the
earthly
part
of
the
Kingdome
of
Heaven
,
the
Church
below
.
One
thing
only
it
will
not
be
amisse
again
to
add
as
an
appendage
common
to
these
two
places
(
though
we
mentioned
it
before
)
and
it
is
this
,
that
[
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
the
mention
of
absolution
is
(
in
both
)
an
attendant
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
binding
precedent
,
as
indeed
loosing
generally
presupposes
a
band
,
and
therefore
Act.
2.24
.
where
we
read
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
and
render
it
,
(
loosed
the
pains
of
death
)
't
is
sufficiently
clear
,
and
confest
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
there
taken
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
by
the
equivocalnesse
of
the
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
signifies
both
,
&
is
rendred
by
the
72.
sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
band
,
sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
pang
of
travail
)
and
so
should
be
rendred
in
that
place
,
bands
of
death
,
in
relation
to
which
it
follows
,
he
could
not
be
holden
,
&c.
which
intimates
absolution
to
be
in
universum
,
or
absolutely
necessary
onely
to
those
that
have
been
bound
,
and
so
only
after
excommunication
,
the
absolution
proportion'd
to
the
precedaneous
censure
,
and
that
the
onely
thing
that
lyes
upon
any
,
necessitate
praecepti
here
,
or
medii
in
any
other
respect
,
all
other
absolution
without
this
precedent
binding
censure
,
being
(
though
it
may
be
allowed
very
useful
&
profitable
for
the
comfort
and
satisfaction
of
the
penitent
,
yet
)
neither
commanded
,
prescribed
the
Priest
to
give
,
nor
the
penitent
to
receive
(
at
least
by
either
of
these
two
places
.
)
Sect.
98
As
for
the
third
place
,
Joh.
20.26
.
(
which
by
some
is
thought
to
belong
to
somewhat
else
,
rather
then
those
censures
of
the
Church
,
1.
Because
the
phrases
are
other
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
remitting
and
retaining
,
in
stead
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
binding
and
loosing
.
2.
Because
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
[
remit
]
is
before
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
[
retain
.
]
And
3.
because
this
is
deliver'd
to
all
the
Apostles
together
,
whereas
the
two
other
were
spoken
,
one
personally
to
Peter
,
the
other
of
the
Church
)
I
in
humility
conceive
,
that
as
before
we
shewed
that
this
place
in
S.
John
belonged
to
the
same
persons
to
which
the
other
two
belonged
,
to
wit
,
the
Apostles
and
their
succeeding
rulers
of
the
Church
,
so
it
is
perfectly
parallel
to
them
also
in
respect
of
the
matter
of
the
Commission
;
and
my
reasons
are
these
:
1.
Because
the
phrases
,
though
(
as
the
first
reason
pretends
)
other
in
sound
,
are
yet
directly
synonyma's
with
the
former
in
Scripture-stile
.
I
say
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
remit
,
is
al
one
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
loose
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
retain
,
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
bind
.
And
therefore
Theophylact
uses
together
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
power
of
remitting
and
binding
,
confounding
the
two
places
in
S.
John
and
S.
Mat.
together
,
and
rendring
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
retain
,
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
bind
;
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
loose
,
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
remit
,
in
Mat.
16.19
.
and
so
promiscuously
in
other
Writers
.
If
there
be
the
least
difference
it
is
onely
this
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
to
bind
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
bind
,
and
also
to
keep
bound
;
in
which
respect
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
more
proper
here
in
S.
John
,
because
the
order
is
inverted
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
retaining
,
put
after
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
remitting
,
and
so
the
word
which
signifies
also
[
to
keep
bound
]
or
to
not-remit
,
is
more
perfectly
&
critically
agreeable
,
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
bind
would
have
been
;
and
yet
when
binding
is
mentioned
first
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
exact
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
in
the
other
places
:
But
yet
for
all
this
light
accidental
difference
,
I
shall
not
retract
saying
,
the
words
are
in
use
perfectly
synonymous
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
remit
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
loose
;
especially
as
applyed
to
sin
;
both
signifie
forgiving
of
it
;
the
first
as
sin
is
taken
under
the
notion
either
of
a
debt
,
or
a
thraldom
,
(
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
in
the
N.
Test
.
applyed
to
both
,
to
the
one
in
the
Lords
Prayer
,
to
the
other
Luk.
4.18
.
and
both
directly
opposed
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
the
second
,
as
of
a
band
;
so
in
the
Septuagints
Translation
of
the
Old
Testament
,
Gen.
4.12
.
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
perhaps
false
copied
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
My
sin
is
greater
then
can
be
forgiven
)
or
more
clear●y
,
Exod.
32.21
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
If
thou
wilt
,
(
or
,
O
that
thou
wouldst
)
forgive
them
that
sin
;
and
in
divers
other
places
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
remit
)
taken
for
forgive
,
and
so
in
like
manner
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
loose
,
Job
42.9
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
a
Translation
of
the
words
which
are
in
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
God
accepted
the
person
of
Job
praying
for
them
)
he
forgave
them
that
sin
by
Job
,
i.
e.
by
his
mediation
.
There
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
to
loose
]
is
taken
for
[
to
forgive
.
]
So
also
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
bind
,
and
to
hold
or
retain
,
the
Sect.
99
same
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
rendred
by
the
Septuagint
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
Jer.
33.1
.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Dan.
10.8
.
&
11.6
.
and
so
Act.
2.24
.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
being
holden
,
is
set
opposite
to
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
loosing
of
bands
,
and
so
must
signifie
keeping
bound
,
(
and
in
almost
all
other
places
it
signifies
to
hold
fast
,
or
take
hold
of
,
Mat.
18.28.21.46.26.4
,
&c.
and
is
sometimes
joyned
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
holding
fast
is
precedaneous
,
and
preparative
to
binding
,
Mat.
14.3
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
laying
hold
on
him
,
bound
him
,
and
Apoc.
20.2
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
held
and
bound
)
and
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
though
rendred
to
retain
,
is
taken
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
bind
also
,
(
or
if
there
be
any
difference
,
t
is
this
,
that
it
signifies
lesse
then
binding
,
rather
then
more
,
and
so
will
not
conclude
any
thing
which
the
former
places
were
not
able
to
conclude
.
)
And
so
you
may
observe
in
the
Fathers
,
viz.
S.
Basil
,
speaking
of
the
freedome
of
Christians
in
their
bands
,
he
saith
they
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
bound
,
but
not
capable
of
binding
;
and
many
the
like
.
Secondly
,
because
the
inverting
of
the
order
of
words
is
too
light
and
casual
a
thing
to
be
argumentative
,
and
therefore
the
second
reason
is
of
little
force
,
being
taken
onely
from
that
change
,
for
which
yet
some
reasonable
account
also
may
be
given
from
the
variety
of
the
words
,
which
caused
this
inversion
,
and
consequently
no
more
argument
will
be
deducible
from
this
change
of
order
,
then
from
the
change
of
words
would
be
just
to
deduce
:
If
the
change
of
the
words
would
argue
ought
,
then
I
confess
the
inverting
of
the
order
,
caused
by
that
,
would
per
modū
accumulatiònis
do
so
too
;
but
that
being
once
cleared
to
import
no
new
thing
,
this
which
is
onely
attendant
on
that
,
cānot
be
thought
to
do
so
,
&
so
there
will
be
no
need
of
farther
answer
to
that
,
when
the
former
hath
bin
sufficiently
answer'd
.
Sect.
100
Thirdly
,
because
the
third
ground
of
scruple
is
as
unconvincing
also
,
the
other
two
being
delivered
to
all
the
Apostles
also
,
as
well
as
this
:
the
first
to
all
in
S.
Peters
person
,
(
as
't
is
ordinary
for
Donations
made
to
Communities
to
be
delivered
to
one
of
that
number
for
the
use
of
all
)
as
is
acknowledg'd
by
all
but
those
,
whose
pretended
interest
in
S.
Peter
hath
bribed
them
to
inflame
his
,
and
lessen
the
other
Disciples
prerogative
,
asmuch
as
they
can
.
And
the
second
in
plain
words
with
a
preface
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Verily
I
say
to
you
,
i.
e.
to
the
Disciples
with
whom
the
discourse
had
continued
by
way
of
mutual
colloquie
from
the
beginning
of
the
Chap.
This
I
am
sure
is
the
affirmation
of
the
Greek
Fathers
,
particularly
Theophylact
on
Mat.
13.
where
he
affirms
that
promise
of
the
power
of
binding
and
loosing
to
be
fulfilled
in
those
words
of
Christ
in
S.
John
,
Whose
sins
you
do
remit
,
&c.
the
place
was
formerly
set
down
at
large
,
and
need
not
be
repeated
;
and
if
you
examine
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
throughout
the
N.T.
you
will
have
no
temptation
to
doubt
it
.
Sect.
101
Having
now
declared
out
of
the
Scripture
the
foundation
&
progresse
of
this
power
,
these
censures
,
and
occasionally
interweaved
the
interpretation
of
some
places
which
I
conceive
to
depend
on
this
matter
,
it
were
now
a
fit
season
to
proceed
to
the
writings
of
the
ancient
Church
,
and
draw
down
the
history
of
this
practice
through
the
first
&
purer
times
:
But
that
hath
been
so
faithfully
performed
by
many
others
,
particularly
by
Spalatensis
,
that
it
would
be
a
great
insolence
to
attempt
to
do
it
better
.
Only
it
will
be
worth
our
rehearsing
,
(
though
we
only
refer
you
to
that
Magazin
for
all
farther
explication
of
it
)
that
there
were
some
nice
differences
observed
in
this
matter
between
the
binding
which
was
a
censure
,
and
the
other
which
was
onely
a
punishment
,
the
one
conceived
to
bind
in
heaven
,
the
other
not
.
2.
Betwixt
the
binding
of
the
refractory
impenitent
,
and
the
humble
confitent
penitent
:
the
first
for
the
cure
and
removing
the
scandal
of
some
notorious
crime
;
the
second
on
his
voluntary
confessing
his
crime
,
and
submitting
himself
to
be
bound
by
way
of
penance
,
that
so
by
being
loosed
again
,
he
might
be
the
more
sure
of
that
pardon
in
heaven
,
which
is
promised
to
those
which
are
absolved
on
earth
,
&
so
propter
majorem
cautelam
,
to
satisfie
the
trembling
conscience
,
and
assure
it
that
God
hath
forgiven
him
.
These
are
excellent
profitable
subjects
,
in
which
I
desire
the
Reader
will
satisfie
himself
out
of
those
judicious
Collections
of
that
very
learned
unhappy
man.
And
if
it
be
now
demanded
of
me
,
whether
private
absolution
be
not
contained
under
the
importance
of
these
places
?
I
answer
,
that
this
last
distinction
hath
in
effect
answered
this
question
,
and
defined
,
that
in
case
of
private
binding
it
doth
come
under
it
,
and
that
that
,
though
in
some
sense
it
be
left
ad
libitum
,
or
voluntary
to
the
penitents
will
or
choice
,
is
yet
necessary
to
every
one
whose
conscience
either
is
not
able
to
perform
&
go
through
the
work
of
inward
repentance
with
God
alone
,
or
is
not
able
to
satisfie
it self
with
such
performance
without
the
Ministers
assistance
called
in
.
To
which
purpose
I
shall
desire
that
that
may
be
considered
Sect.
102
which
is
delivered
by
our
Church
in
the
second
Exhortation
before
the
Communion
,
in
these
words
:
Because
it
is
requisite
that
no
man
should
come
to
the
holy
Communion
but
with
a
full
trust
in
Gods
mercy
,
and
with
a
quiet
conscience
;
therefore
if
there
be
any
among
you
,
which
by
the
means
aforesaid
(
which
were
to
examine
their
lives
by
the
rule
of
Gods
commandments
,
and
wherein
they
shall
perceive
themselves
to
have
offended
,
either
by
will
,
word
,
or
deed
,
there
to
bewaile
their
own
sinful
lives
,
and
confesse
themselves
to
Almighty
God
with
full
purpose
of
amendment
;
and
if
their
offences
be
also
against
their
neighbours
,
then
to
reconcile
themselves
to
those
,
with
readinesse
to
make
restitution
and
satisfaction
for
wrong
done
,
and
to
forgive
others
that
have
offended
them
)
cannot
quiet
his
own
conscience
,
but
requireth
farther
comfort
or
counsel
,
then
let
him
come
to
me
,
(
i.
e.
his
lawful
Pastor
)
or
some
other
discreet
and
learned
Minister
of
Gods
Word
,
and
open
his
grief
,
that
he
may
receive
such
ghostly
counsel
,
advice
,
and
comfort
,
as
his
conscience
may
be
relieved
,
and
that
by
the
ministery
of
Gods
Word
he
may
receive
comfort
,
and
the
benefit
of
absolution
,
to
the
quieting
of
his
conscience
,
and
avoiding
all
scruple
and
doubtfulnesse
.
All
which
being
an
exhortation
of
the
Church
belonging
to
a
particular
case
,
[
when
a
man
by
the
use
of
all
helps
which
are
within
his
own
reach
,
cannot
attain
to
quiet
of
conscience
,
or
be
satisfied
that
he
is
fit
to
receive
the
holy
Communion
;
]
as
they
do
imply
that
those
foresaid
meanes
may
happily
serve
the
turn
,
without
opening
his
case
to
the
Minister
,
and
consequently
without
receiving
absolution
;
so
are
they
a
fervent
exhortation
to
all
,
in
case
those
means
prove
not
successfull
,
to
seek
out
,
&
make
use
of
those
auxiliaries
,
which
whosoever
in
that
case
shall
neglect
,
will
be
guilty
of
great
unkindness
to
his
own
soul
,
and
may
well
be
thought
to
have
betray'd
it
to
great
and
needlesse
danger
.
And
it
is
worthy
our
noting
from
hence
,
that
receiving
of
comfort
,
&
the
benefit
of
absolution
are
by
our
Church
here
conjoyned
,
to
signifie
this
absolution
to
be
beneficial
to
him
that
once
wanted
comfort
,
as
a
meanes
of
confirming
that
comfort
which
the
Minister
had
now
given
him
.
To
which
end
certainly
't
is
very
proper
&
seasonable
:
for
when
a
discreet
&
learned
Minister
,
having
had
the
survey
of
my
soul
,
(
the
cognizance
of
my
offence
first
,
&
then
of
my
repentance
)
shall
from
the
word
of
God
give
me
assurance
,
that
(
if
I
am
what
to
him
I
appear
to
be
)
my
estate
is
good
,
&
thereupon
pronounce
me
absolved
,
as
a
true
penitent
,
from
all
my
sins
;
This
will
,
1.
seal
me
a
right
of
Gods
promise
of
forgivenesse
in
heaven
,
as
it
were
solemnly
and
in
the
Court
;
and
2.
extremely
quiet
me
,
and
confirm
to
me
that
comfort
,
i.
e.
that
comfortable
opinion
of
my
good
estate
,
and
hope
of
my
future
happiness
,
which
he
had
given
me
,
when
I
see
him
who
hath
no
reason
to
be
partial
to
me
,
and
whom
I
cannot
suspect
of
ignorance
,
or
passion
in
this
particular
,
(
both
which
perhaps
I
may
upon
enquiry
discern
in
my self
)
and
beside
,
who
is
set
over
me
by
Christ
to
this
purpose
,
pronounce
so
clear
a
sentence
of
me
,
and
that
(
as
the
precedent
words
are
)
by
the
ministery
of
Gods
word
,
i.
by
applying
peculiar
parts
of
that
infallible
truth
to
the
present
condition
of
my
soul
,
and
from
thence
pronouncing
my
absolution
.
And
that
this
is
the
meaning
of
the
absolution
there
,
it
is
evident
by
that
which
is
the
second
thing
,
which
I
thought
worthy
our
observing
from
hence
,
viz.
what
is
added
in
conclusion
,
as
the
ultimate
end
of
that
comfort
and
absolution
,
the
quieting
of
conscience
,
and
avoiding
of
all
scruple
and
doubtfulnesse
;
which
whether
they
be
distinct
,
so
that
the
quieting
of
conscience
may
be
the
completion
of
the
comfort
,
and
the
avoiding
of
all
scruple
and
doubtfulnesse
,
the
end
intended
in
,
and
obtained
by
absolution
,
or
whether
both
together
indiscretè
belong
to
both
together
,
the
product
will
be
still
the
same
,
that
in
case
a
man
be
not
able
to
satisfie
his
own
scruples
and
doubts
concerning
himself
,
the
Presbyter
wil
be
able
to
stand
him
in
good
stead
,
by
the
Word
of
God
applied
to
his
case
to
give
comfort
,
and
by
pronouncing
absolution
to
him
to
seal
that
comfort
,
and
perswade
him
to
a
greater
confirmation
of
mind
,
that
that
comfort
is
not
groundlesse
,
and
so
take
away
doubts
and
scruples
concerning
that
matter
which
before
molested
him
,
and
made
him
unfit
for
the
Communion
,
which
was
the
only
occasion
of
the
exhortation
.
Beside
this
,
it
is
also
true
,
that
in
case
of
sicknesse
S.
Jame's
Sect.
103
advice
(
if
not
command
)
is
punctual
,
that
the
Presbyters
of
the
Church
be
call'd
for
,
and
that
they
shall
anoint
the
sick
(
a
ceremony
used
in
those
dayes
by
Christ
and
his
Apostles
in
the
curing
of
diseases
,
and
casting
out
devils
,
not
so
much
as
a
viand
toward
our
last
great
journey
,
as
among
the
Romanists
't
is
continued
,
but
either
as
a
sign
of
our
Spiritual
cure
,
or
as
a
means
sanctified
by
prayer
to
cure
the
sick
,
to
deliver
from
the
disease
in
the
beginning
of
the
verse
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
if
he
be
that
have
committed
sins
,
absolution
shall
be
given
him
;
for
so
that
phrase
will
be
most
grammatically
rendred
,
not
[
they
shall
be
forgiven
him
]
for
then
it
would
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
nor
that
[
God
shall
forgive
him
]
for
then
it
would
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
agree
with
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
immediately
precedent
,
the
Lord
shall
raise
him
,
but
impersonally
remittetur
ei
,
he
shall
have
absolution
.
Of
which
absolution
1.
There
is
little
question
,
but
that
it
is
a
very
proper
preparative
to
curing
of
his
disease
which
is
oft
sent
to
awake
some
drowsie
sinner
,
and
is
not
removed
til
it
have
done
the
work
in
some
measure
,
Ecclus.
38.9
,
10.
&
therefore
the
ordinary
preface
to
Christs
cures
,
is
[
Son
thy
sins
are
forgiven
thee
]
as
2.
Mac.
3.
when
Heliodorus
had
been
so
scourged
for
his
sacrilegious
enterprize
,
and
the
high
Priest
offered
sacrifice
for
his
recovery
,
verse
32.
the
Priest
is
said
to
have
made
an
attonement
,
and
thereupon
God
granted
him
his
life
,
verse
33.
and
so
Ecclus
2.11
.
before
Gods
delivering
in
time
of
tribulation
,
there
is
first
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
remitting
of
sins
,
before
releasing
from
the
pressure
;
and
secondly
,
that
absolution
,
as
it
is
the
Ministers
act
peculiarly
,
and
an
act
of
benediction
in
him
,
contrary
to
the
execration
in
the
cherem
,
or
anathema
,
may
well
be
thought
in
common
reason
to
have
benign
influence
on
the
Patient
,
as
the
curses
of
Parents
are
generally
believed
to
be
fattal
curses
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Orpheus
,
the
curses
of
Parents
are
shrewd
furies
that
haunt
a
man
where
ever
he
goes
on
the
earth
,
have
an
inauspitious
influence
on
all
his
earthly
prosperities
,
devour
and
eat
out
his
patrimony
;
and
so
also
by
the
rule
of
contraries
,
the
blessings
of
Parents
,
Eccl.
3.9
.
may
availe
toward
the
removing
of
temporal
calamities
,
and
so
consequently
,
the
prayers
and
blessings
,
and
absolution
of
the
Presbyter
the
spiritual
father
.
Thirdly
,
there
will
be
as
little
question
who
shal
be
the
Minister
of
it
,
when
't
is
considered
that
there
is
no
supposition
or
presumption
in
that
place
of
the
presence
of
any
,
but
onely
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Presbyters
of
the
Church
,
and
as
little
will
there
be
of
the
fitnesse
,
and
exceeding
expedience
,
that
the
sins
of
which
he
is
so
peculiarly
to
receive
absolution
should
be
confessed
,
and
bewailed
before
him
,
from
whom
the
absolution
is
expected
.
One
thing
only
the
context
may
perhaps
farther
import
,
that
this
Presbyterial
absolution
may
not
be
(
by
force
of
that
place
)
so
absolutely
necessary
to
all
sick
persons
,
but
onely
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
him
that
hath
(
formerly
,
&
so
as
upon
examination
of
himself
,
he
may
reasonably
impute
his
sicknesse
to
it
)
committed
sins
,
either
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
denotes
greater
sins
,
or
as
sins
contrary
to
our
duty
towards
God
,
whose
Minister
the
Presbyter
is
,
or
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
to
live
indulgently
in
sin
,
and
so
as
it
is
not
reconcilable
with
a
*
regenerate
estate
,
as
long
as
it
continues
.
For
't
is
worth
observing
what
follows
in
that
place
,
James
5.16
.
Confesse
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
your
transgressions
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
one
another
,
one
brother
,
i.
e.
Christian
to
another
,
the
sick
to
them
in
health
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Be
ye
all
subject
to
one
another
,
1
Pet.
5.5
.
i.
e.
all
that
are
inferiours
,
to
all
superiours
.
Where
,
whether
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifie
a
trespasse
peculiarly
against
our
brethren
,
or
whether
(
as
't
is
resolved
by
Grammarians
)
lapses
,
or
lighter
sins
,
it
seems
to
be
here
set
in
a
distance
from
(
if
not
opposite
to
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
greater
sins
,
or
those
against
God
;
and
then
as
the
confession
of
them
to
the
Presbyter
,
Gods
officer
,
will
in
any
reason
be
most
proper
,
to
obtain
comfort
on
safe
grounds
,
and
the
benefit
of
absolution
upon
sincere
repentance
;
so
in
those
sins
of
an
inferiour
rank
confession
to
the
wronged
brother
,
or
to
whatever
fellow-Christian
,
may
possibly
be
sufficient
;
and
assuredly
not
unuseful
or
unnecessary
,
if
it
be
but
for
the
obtaining
of
the
brothers
united
prayers
,
to
help
to
remove
the
sicknesse
,
if
that
be
inflicted
(
as
oft
sicknesses
are
)
as
a
punishment
for
any
such
trespasses
.
In
which
case
as
the
promise
is
there
given
of
recovery
to
the
sick
upon
those
other
mens
prayers
,
and
not
otherwise
,
so
there
is
little
hope
that
God
will
accept
thy
private
prayers
for
removing
that
punishment
,
till
thou
go
and
reconcile
thy selfe
unto
thy
brother
,
and
desire
and
obtain
his
prayers
for
thee
,
(
as
Job's
for
his
friends
)
when
thy
injuring
of
him
had
cryed
to
haven
,
and
fetch
't
down
that
infliction
on
thee
.
Nay
thirdly
,
there
will
be
little
matter
of
doubt
,
or
controversie
,
Sect.
104
but
that
private
,
frequent
,
spiritual
conference
betwixt
fellow-Christians
,
but
especially
(
and
in
matters
of
high
concernment
and
difficulty
)
between
the
Presbyter
and
those
of
his
charge
,
even
in
the
time
of
health
;
and
peculiarly
,
that
part
of
it
which
is
spent
in
the
discussion
of
every
mans
special
sins
&
infirmities
,
&
inclinations
,
may
prove
very
useful
and
advantageous
(
in
order
to
spiritual
directions
,
reproof
and
comfort
)
to
the
making
the
Man
of
God
perfect
.
And
to
tel
truth
,
if
the
pride
and
self-conceit
of
some
,
the
wretchlesnes
of
others
,
the
bashfulnes
of
a
third
sort
,
the
nauseating
,
and
instant
satiety
of
any
good
in
a
fourth
,
the
follies
of
men
,
and
artifices
of
Satan
had
not
put
this
practice
quite
out
of
fashion
among
us
,
there
is
no
doubt
,
but
more
good
might
be
done
by
Ministers
this
way
,
then
is
now
done
by
any
other
means
separated
from
the
use
of
this
,
particularly
then
by
that
of
publick
preaching
,
(
which
yet
need
not
be
neglected
the
more
when
this
is
used
)
which
hath
now
the
fate
to
be
cryed
up
,
and
almost
solely
depended
on
,
it
being
the
likelier
way
,
as
Quintilian
saith
(
comparing
publick
and
private
teaching
of
youth
)
to
fill
narrow-mouth'd
bottles
,
(
and
such
are
the
most
of
us
)
by
taking
them
single
in
the
hand
,
and
pouring
in
water
into
each
,
then
by
setting
them
altogether
,
and
throwing
never
so
many
buckets
of
water
on
them
.
Sect.
105
I
conceive
,
I
have
now
distinctly
set
down
the
ful
importance
of
this
power
of
binding
&
loosing
,
and
how
it
belongs
peculiarly
to
the
publick
censures
of
the
Church
,
the
binding
by
way
of
excommunication
,
or
depriving
of
the
common
benefits
of
Christians
,
(
together
with
that
branch
of
corporal
discipline
,
or
inflictions
on
mens
bodies
,
peculiar
to
the
Apostles
times
and
power
)
and
the
loosing
,
in
restoring
the
excommunicate
person
upon
repentance
to
the
Assembly
of
the
Saints
.
And
by
this
perhaps
may
be
received
some
satisfaction
to
that
question
agitated
sometimes
,
Whether
Absolution
in
the
Church
be
onely
declarative
,
or
moreover
ministerially
authoritative
?
which
question
wil
not
now
have
so
much
place
,
the
matter
being
thus
stated
.
For
the
Churches
absolution
being
not
the
actual
eternal
pardon
of
sins
in
Heaven
,
(
which
is
left
to
be
Gods
work
,
none
but
he
justifyng
sinners
,
except
by
way
of
consequent
upon
this
promise
of
Gods
)
but
peculiarly
the
freeing
the
penitent
from
Ecclesiastical
censures
here
below
,
&
from
that
other
farther
obligation
that
arose
from
the
Churches
binding
,
there
will
be
no
matter
of
doubt
,
but
as
the
Governour
of
the
Church
authoritatively
by
commission
from
Christ
,
preacheth
the
Word
,
administreth
Sacraments
,
and
inflicts
censures
,
so
he
may
authoritatively
too
,
absolve
on
earth
,
free
from
punishments
in
the
Church
inflicted
on
sinners
,
without
any
necessity
of
interposing
or
medling
(
save
only
indirectly
,
or
as
I
said
by
way
of
consequence
)
with
that
which
is
due
from
God
to
them
in
another
world
;
to
which
purpose
't
is
ordinarily
observable
in
the
Canons
of
the
Councels
,
that
à
pace
Ecclesiae
arceri
,
being
driven
from
the
peace
of
the
Church
,
is
the
expression
of
being
excommunicated
,
and
pacem
dari
,
is
to
be
received
into
communion
again
.
In
other
places
we
find
both
together
,
communio
pacis
,
communion
of
peace
,
all
noting
that
,
which
excommunication
deprived
them
of
,
to
be
the
peace
or
favour
,
or
pardon
of
the
Church
peculiarly
,
and
not
Gods
peace
,
or
pardon
,
or
favour
directly
,
but
either
by
supposing
the
person
fit
to
be
so
dealt
with
,
to
be
formerly
deprived
by
God
of
that
,
or
by
way
of
consequence
accidentally
,
more
surely
fastning
him
under
Gods
disfavour
,
if
this
wrought
not
on
him
the
good
desired
effect
of
reformation
.
To
all
which
,
by
way
of
Corollary
I
shall
adde
,
that
the
bare
Sect.
106
binding
of
the
Church
(
abstracted
from
our
contempt
of
,
and
perverse
standing
out
against
it
)
cannot
damn
any
which
is
not
otherwise
(
and
if
he
were
not
thus
bound
)
in
a
damnable
estate
that
is
,
hath
not
any
real
influence
on
his
damnation
(
save
only
to
bind
him
farther
to
it
,
in
case
he
doth
not
submit
to
it
)
distinct
from
that
which
proceeds
from
his
sin
,
upon
which
he
is
bound
,
and
from
his
refractarinesse
continued
in
,
in
despight
of
this
censure
,
(
which
no
doubt
may
make
his
case
more
highly
dangerous
,
as
the
Word
is
the
savour
of
death
to
them
that
beleeve
not
)
but
is
rather
a
means
tending
,
as
it
is
designed
,
to
the
saving
of
him
,
as
in
the
next
Chapter
shall
appear
.
On
the
other
side
loosing
on
earth
,
or
the
absolution
of
the
Sect.
107
Church
shall
not
free
any
impenitent
unreformed
sinner
,
in
foro
coeli
,
i.
e.
obtain
pardon
for
any
that
is
not
contrite
,
(
much
lesse
turn
attrition
into
contrition
,
as
the
Romanists
,
or
a
votum
poenitentiae
,
a
wishing
we
were
penitent
into
penitence
,
as
others
dream
)
but
will
rather
be
a
means
of
damning
him
the
deeper
,
of
betraying
him
to
,
and
hardning
him
in
an
impenitent
estate
,
who
is
absolved
,
or
freed
from
under
that
discipline
before
he
be
reform'd
;
which
therefore
the
Church
in
pure
Charity
to
the
man
is
bound
not
to
do
,
but
to
continue
him
under
the
punishment
till
it
produce
the
reformation
.
CAP.
V.
Sect.
1
FOr
the
third
enquiry
,
the
end
or
use
to
which
this
binding
is
designed
,
&c.
there
will
not
be
so
much
occasion
to
enlarge
;
't
is
speedily
stated
by
answering
,
that
the
whole
end
,
aim
,
design
in
inflicting
of
publique
Church-censures
,
may
be
reduced
to
these
three
heads
;
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
reformation
of
the
offender
:
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
repairing
,
or
making
up
the
honour
of
the
Church
,
which
suffered
by
him
:
and
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
others
may
be
warned
by
the
example
of
his
punishment
,
and
not
corrupted
by
example
of
his
sin
,
but
especially
to
reform
those
by
these
sharper
methods
,
which
no
other
calmer
means
of
admonitions
will
work
on
,
to
cut
off
that
member
that
balsams
will
not
cure
,
or
keep
from
gangrening
,
according
to
that
of
the
writer
of
the
Answers
Ad
Orthodox
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
by
long-suffering
offenders
are
not
reformed
,
then
excision
to
them
which
are
not
corrigible
,
is
more
useful
then
clemencie
.
For
both
those
distant
wayes
,
1.
Of
application
of
plaisters
;
and
2.
Of
excision
,
are
the
same
Physitians
methods
of
preserving
the
whole
,
and
proportionably
to
them
the
ministration
of
the
Word
and
Sacraments
are
the
Churches
first
method
,
and
when
that
fails
to
produce
its
effect
,
this
other
of
censure
is
the
second
,
(
and
upon
the
good
working
of
that
,
Absolution
)
wherein
the
Governours
of
the
Church
are
truly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
co-workers
with
Christ
,
to
bring
back
sons
unto
God
,
as
they
are
to
beget
them
in
the
preaching
of
the
Word
.
Sect.
2
To
which
purpose
you
may
see
and
observe
what
the
Apostle
constantly
adds
to
his
sentences
of
binding
,
or
excommunication
,
or
delivering
up
to
Satan
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
5.5
.
the
destruction
of
the
flesh
,
that
the
spirit
may
be
saved
,
&c.
So
of
Hymenaeus
and
Alexander
,
1
Tim.
1.20
.
I
have
delivered
them
up
to
Satan
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
they
may
be
disciplined
,
instructed
,
taught
not
to
blaspheme
,
or
resist
contumaciously
;
whence
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
which
we
render
taught
)
in
a
common
notion
,
may
perhaps
be
more
critically
taken
in
a
notion
peculiar
to
this
purpose
,
by
way
of
reference
to
the
punishments
amongst
the
Jews
.
For
of
the
four
punishments
put
into
Esdra's
hand
by
Artaxerxes
,
Esd
.
7.26
.
the
second
(
rendred
by
us
banishment
,
but
in
Heb.
eradication
,
i.
e.
saith
Schindler
,
casting
out
of
his
inheritance
)
is
in
the
Septuagint
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
so
vulgarly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
discipline
or
punishment
,
but
there
peculiarly
for
distermination
,
and
so
the
fitter
to
expresse
this
turning
out
of
the
Church
,
this
Church-banishment
,
or
distermination
,
So
2
Thes
.
3.14
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
end
of
Excommunication
is
again
,
that
he
may
be
ashamed
,
that
he
may
see
himself
alone
,
no
company
but
the
devil
thought
bad
enough
for
him
,
and
so
be
brought
to
sense
and
shame
of
his
own
vilenesse
,
which
is
the
most
necessary
preparative
to
reformation
;
and
therefore
to
signifie
it
an
act
of
mercy
and
charity
,
of
all
other
the
greatest
,
(
though
under
the
shew
of
severity
and
wrath
)
it
follows
in
that
place
,
v.
15
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Count
him
not
an
enemy
,
but
admonish
him
as
a
brother
;
and
therefore
Mat.
18.18
.
the
doctrine
of
binding
,
&c.
is
used
as
a
means
of
exemplifying
that
great
Evangelical
truth
,
vers
.
11.
that
Christ
came
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
save
,
rescue
,
deliver
,
reduce
that
which
was
lost
,
i.
e.
impenitent
sinners
,
or
those
,
that
the
soft
ministery
of
the
Word
would
do
no
good
on
.
For
there
being
(
among
others
)
two
principal
meanes
of
Sect.
3
continuing
men
in
sin
.
1.
In
some
an
opinion
;
that
Christian
profession
,
or
the
bare
being
Christians
(
however
qualified
,
or
demeaning
themselves
)
will
stand
them
in
stead
,
and
prove
sufficient
;
or
if
not
so
,
yet
the
creditablenesse
of
an
unchristian
impious
life
,
so
long
as
they
may
be
allowed
but
the
Christian
name
(
mens
generall
design
being
to
get
the
praise
of
men
,
not
of
God.
)
2.
In
others
a
mistaking
sorrow
or
attrition
,
or
any
the
most
slight
wish
that
they
were
penitent
,
for
that
repentance
which
Christ
cals
for
,
and
accepts
and
crowns
:
It
follows
hence
,
that
unlesse
men
may
be
driven
out
of
these
falseholds
,
they
will
never
set
themselves
aright
in
the
way
to
that
great
work
:
and
therefore
proportionable
to
these
two
heads
,
are
the
two
exercises
of
the
power
of
the
keyes
designed
;
the
first
to
turn
the
Christian
professor
,
that
will
go
on
in
sin
,
quite
out
of
all
society
of
Christianity
,
not
allowing
him
the
priviledges
of
his
Christianity
,
the
Word
,
the
Sacraments
,
&c.
unlesse
he
will
walk
worthy
of
so
honourable
a
vocation
,
the
second
to
set
him
his
task
of
repentance
,
to
prescribe
him
some
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
probations
,
by
which
he
shall
be
discerned
whether
he
be
in
earnest
contrite
and
willing
to
make
his
peace
with
Heaven
,
to
take
any
the
most
laborious
course
to
approve
himself
to
Christ
.
The
former
of
these
in
the
act
of
excommunication
,
the
latter
in
imposing
the
penance
,
upon
which
he
shall
be
received
again
,
&
both
together
to
bring
sinners
to
repentance
.
Sect.
4
When
sinners
by
obstinacy
provoke
God
,
't
is
his
manner
to
withdraw
his
grace
,
to
deliver
them
up
to
themselves
,
(
a
worse
kind
of
devil
or
Satan
)
that
by
this
means
they
may
see
their
former
forlorne
condition
,
their
vilenesse
first
,
and
then
their
danger
;
&
so
he
uses
to
bring
the
secure
,
proud
sinner
to
humility
,
to
the
use
of
prayer
,
&
wrestling
with
God
,
to
caise
him
out
of
this
sad
estate
.
And
so
the
Church
in
like
manner
by
Christs
direction
withdraws
the
benefits
and
priviledges
of
Christians
,
from
those
whom
it
judges
contumacious
,
delivers
them
up
to
plain
barbarousnesse
and
heathenisme
,
deals
with
them
as
God
did
with
Nebuchad-nezzar
,
driving
him
from
the
Court
into
the
Wildernesse
,
transforming
him
into
the
shape
of
a
very
beast
;
&
all
to
this
end
,
that
his
understanding
might
by
that
means
return
to
him
,
the
field
teach
him
lessons
of
piety
,
whom
the
palace
could
not
.
Agreeable
to
which
is
that
of
Pletho
upon
Zoroaster
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
revengefull
devils
or
furies
do
gripe
men
to
bring
them
off
from
sin
,
and
set
them
on
vertue
.
Sect.
5
And
then
as
afflictions
are
one
of
Gods
engines
and
stratagems
to
besiege
,
enter
,
and
take
the
soul
,
(
when
he
flew
them
,
they
sought
him
,
saith
the
Psalmist
)
So
among
the
Apostles
were
those
corporal
inflictions
,
diseases
,
&c.
superadded
on
purpose
to
make
the
impression
more
violent
,
and
to
work
more
effectually
on
their
hearts
.
Sect.
6
The
effectualnesse
of
which
we
may
discern
in
one
of
the
degrees
of
penitents
in
the
ancient
Church
,
namely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whom
we
find
weeping
and
howling
in
the
Church-porch
,
not
permitted
to
come
in
,
lying
without
,
for
them
that
enter'd
to
tread
on
in
their
passage
,
which
was
certainly
a
means
to
make
them
prize
those
benefits
more
dearly
,
which
they
saw
themselves
interdicted
,
and
others
partakers
of
,
and
withal
to
read
them
a
Lecture
of
their
own
unworthinesse
,
seeing
themselves
of
the
number
of
those
dogs
,
and
evil
workers
that
are
without
.
The
second
end
which
I
named
,
was
the
repairing
the
honour
Sect.
7
and
dignity
of
the
Church
,
which
consisting
in
the
purity
of
the
lives
of
Christian
professors
,
is
necessarily
lost
both
in
the
opinion
of
God
,
and
men
(
especially
those
which
are
without
)
by
the
impieties
and
unchristian
actions
of
any
which
are
called
by
Christs
Name
,
which
is
therefore
by
the
Apostle
said
to
be
blasphemed
or
evil
spoken
of
,
when
Christians
fall
into
any
notorious
sins
,
and
then
there
is
no
way
to
recover
the
reputation
of
the
Church
,
and
even
of
the
Christian
Religion
,
and
in
a
kinde
,
of
Christ
himself
,
but
by
expressing
the
wrath
and
displeasure
of
the
Church
against
those
who
walk
th●s
inordinately
,
and
so
proclaiming
unto
all
,
that
Christianity
is
not
a
Doctrine
(
as
Zozimus
,
and
Celsus
,
and
Julian
mistook
it
)
of
security
or
impunity
to
any
sort
of
impenitents
,
but
of
strict
,
precise
,
exact
purity
,
though
some
ungracious
persons
walk
contrary
to
those
prescriptions
:
This
is
the
only
tabula
post
naufragium
,
plank
or
means
of
relief
,
when
the
same
and
good
name
of
the
Church
is
thus
ship-wrackt
,
and
so
fit
to
be
designed
in
the
second
place
.
A
third
gain
and
profit
designed
by
these
censures
is
the
warning
Sect.
8
and
admonishing
of
others
;
not
lest
they
should
be
polluted
by
presence
among
the
profane
,
as
they
that
toucht
the
unclean
thing
were
polluted
under
the
Law
,
(
any
farther
then
by
the
spreading
,
leprous
quality
of
their
example
)
which
is
the
comon
errour
of
the
proud
fastidious
Pharisees
of
all
ages
,
and
is
clearly
confuted
by
St.
Paul
,
1
Cor.
5.10
.
where
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
extended
to
heathen
fornicators
,
which
sure
would
be
able
to
pollute
by
society
,
as
much
as
Christian
sinners
)
and
by
Clemens
or
that
ancient
Author
under
his
name
,
Constit
.
Ap.
l.
2.
c.
14.
who
hath
a
notable
place
to
fortifie
against
this
mistake
,
speaking
of
those
which
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
unmercifully
affirm
that
men
ought
not
to
pollute
themselves
by
accompanying
with
sinners
,
nor
converse
with
them
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
For
such
reasonings
savour
of
men
that
know
not
God
and
his
providence
,
of
unreasonable
judges
,
and
untamed
beasts
.
For
they
observe
not
that
the
communion
with
sinners
that
must
be
avoided
,
is
not
that
of
conversing
with
,
but
imitating
of
them
,
not
speaking
,
but
doing
with
them
.
Sect.
9
But
the
design
is
to
set
a
brand
upon
such
sins
,
which
otherwise
might
haply
be
thought
imitable
,
and
insensibly
grow
into
fashion
,
and
so
infect
,
and
pollute
,
were
not
men
thus
told
of
their
uglinesse
,
shew'd
their
deformity
,
and
fore-warn'd
of
their
danger
,
which
is
sure
another
act
of
mercy
to
all
easie
,
seducible
spectators
,
to
the
Church
it selfe
,
and
to
him
whose
scandalous
sins
are
by
this
means
hindred
from
being
damners
of
other
men
.
Sect.
10
And
as
the
censures
themselves
,
so
the
inexorablenesse
,
or
at
least
,
difficulty
of
some
Ages
,
(
of
Canons
,
of
Councils
,
and
practice
of
Churches
)
in
granting
of
absolution
to
penitents
,
that
also
hath
been
designed
out
of
pure
charity
to
help
multiply
their
fruits
of
repentance
,
to
set
a
value
on
Gods
Ordinances
,
to
quicken
their
zeal
,
to
demonstrate
their
sincerity
both
to
others
,
and
to
their
own
souls
,
each
of
which
might
perhaps
be
missing
,
if
absolution
were
over-easily
obtainable
.
Sect.
11
All
which
the
more
it
is
weighed
,
(
how
this
institution
of
Christs
,
(
besides
that
,
as
't
is
so
,
it
ought
not
to
be
neglected
)
is
an
act
of
special
Christian
charity
in
not
suffering
sin
upon
thy
neighbour
,
but
in
any
wise
rebuking
him
,
Lev.
19.17
.
)
the
more
reproachful
wil
it
be
to
this
age
of
ours
,
the
more
bitter
Pasquin
,
and
lasting
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
it
shall
be
told
in
Gath
and
Askalon
,
that
for
some
years
the
arts
of
some
uncharitable
men
have
so
prevailed
,
that
all
exercise
of
this
institution
of
Christ
hath
been
cast
and
kept
out
of
this
Church
of
ours
;
the
first
,
I
think
,
that
is
recorded
since
Christs
time
to
have
continued
any
considerable
space
without
liberty
of
using
that
power
of
the
keyes
in
excommunication
,
left
unto
the
Church
by
Christ
.
The
Lord
be
merciful
to
us
in
this
matter
.
Sect.
12
As
for
them
who
either
look
upon
this
in
others
(
or
use
it
themselves
)
as
a
matter
of
secular
advantage
,
or
accruement
either
of
power
or
gain
to
the
rulers
of
the
Church
,
and
so
as
a
carnal
design
or
engine
disguised
in
the
shape
of
a
spiritual
institution
,
and
on
that
ground
either
are
willing
by
their
calumnies
to
help
rend
it
out
of
the
hands
of
the
Church
,
or
being
themselves
in
place
,
either
by
passion
,
or
mistake
,
or
sloth
betray
it
to
the
odium
&
censure
of
other
men
(
whose
shortnes
of
discourse
cannot
separate
the
order
from
the
person
,
or
the
abuse
from
the
institution
)
I
shall
suppose
they
will
change
their
minds
,
&
their
practices
,
when
I
shal
have
given
them
one
advertisment
,
which
I
may
hope
to
do
more
effectually
,
not
onely
by
putting
them
in
mind
of
S.
Chrysostoms
judgment
,
who
in
this
very
matter
having
resolv'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
that
the
sacerdotal
dignity
in
pardoning
and
retaining
of
sins
is
very
great
,
expresses
that
presently
by
this
only
way
of
probation
,
that
a
Priest
if
he
live
never
so
well
himself
,
if
he
be
not
accurately
careful
of
other
mens
lives
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
bears
those
wicked
men
(
which
he
reform'd
not
)
company
to
hell
;
and
often
when
he
is
not
betrayed
by
his
own
,
he
perishes
by
others
mens
sins
,
if
he
have
not
done
all
things
rightly
,
which
may
tend
to
their
recovery
,
and
in
that
,
founds
all
the
respect
and
obedience
that
St.
Paul
requires
to
be
paid
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
But
also
,
and
especially
if
I
present
it
to
them
in
a
breif
paraphrase
of
one
place
of
Scripture
,
which
by
mistake
and
rash
judgement
,
is
wont
to
be
produced
against
all
exercise
of
power
in
Church-men
,
but
being
rightly
weighed
,
as
it
doth
not
take
away
the
power
which
we
onely
plead
for
,
that
of
exercising
charity
,
of
disciplining
,
reforming
,
i.
e.
doing
the
greatest
good
to
those
that
are
placed
under
us
so
will
it
teach
every
man
(
to
whom
that
power
is
entrusted
to
learn
nothing
but
meeknesse
and
diligence
,
and
all
kinde
of
Christian
temper
from
the
condition
and
peculiarity
of
this
honour
,
and
authority
of
his
.
The
place
is
that
known
Text
Mat.
20.
I
shal
deduce
it
from
Sect.
13
the
beginning
of
the
sense
,
&
lay
it
plain
before
you
.
V.
21.
The
mother
of
Zebedees
children
(
having
heard
by
her
sons
of
the
promise
made
to
the
Disciples
by
Christ
,
Mat.
19.28
.
that
they
should
have
the
dignity
of
so
many
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
among
the
Jews
,
was
a
dignity
next
unto
the
Regal
)
petitions
Christ
in
the
behalf
of
her
two
sons
,
whom
she
conceived
favoured
by
him
above
all
the
rest
,
judging
it
by
the
expressions
to
them
two
,
&
S.
Peter
;
and
her
petition
was
this
;
That
(
seeing
in
the
equality
of
that
dignity
promised
to
all
,
there
might
be
yet
,
nay
if
(
it
were
according
to
the
old
Jewish
pattern
,
where
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
belonged
to
Judah
and
Joseph
)
must
be
some
kinde
of
inequality
,
at
least
a
precedence
of
some
before
others
)
her
Sons
that
he
had
shewed
such
a
speciall
kindnesse
to
,
might
have
that
favour
by
him
confer'd
on
them
.
Jesus
represses
her
demand
by
telling
her
,
she
is
mistaken
in
the
kinde
of
dignity
,
that
should
be
instated
upon
his
disciples
,
't
was
not
such
a
one
as
in
any
worldly
respects
would
prove
very
desirable
,
but
as
a
place
of
great
burthen
,
so
subject
to
great
persecutions
,
and
even
death
it self
,
of
which
indeed
her
sons
should
undoubtedly
taste
,
as
Histories
testifie
they
did
.
If
this
would
not
satisfie
her
,
then
let
her
know
her
importunity
should
gain
nothing
;
for
*
the
disposing
of
any
such
honours
,
was
to
be
according
as
God
the
Father
had
determined
it
,
and
although
all
power
were
conferred
upon
the
Son
by
the
Father
,
yet
there
was
smal
hope
that
the
Son
should
thwart
God●he
●he
Fathers
destination
in
any
such
act
of
dignifying
any
.
This
was
fully
satisfactory
to
the
woman
,
and
therefore
she
(
nor
her
sons
)
reply
not
;
But
the
rest
of
the
Disciples
upon
advertisement
what
had
past
,
begin
to
mock
the
two
brethren
,
and
so
there
is
another
tempest
raised
which
Christ
must
also
calm
;
and
therefore
to
this
indignation
of
the
Disciples
(
not
now
to
the
ambitious
request
of
the
mother
,
or
brethren
)
he
accommodates
an
answer
;
that
they
need
not
be
offended
at
the
ambition
of
those
brethren
,
for
if
they
had
had
their
desires
,
they
had
been
but
smal
gainers
by
i●
;
for
in
Christs
Kingdome
preeminence
signified
(
or
brought
along
with
it
)
no
great
secular
felicity
,
(
such
as
was
to
be
among
Heathen
Emperours
(
the
great
ones
)
and
Princes
,
that
being
under
them
,
and
over
others
,
were
served
and
benefited
by
their
subjects
,
which
is
meant
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
v.
28.
used
their
power
in
order
to
their
own
profits
and
pleasures
,
and
pride
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
behaving
themselves
as
lords
and
masters
over
so
many
servants
,
like
those
Nehem.
5.15
.
where
the
following
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
)
but
quite
contrary
,
an
office
of
burthen
,
and
pains
,
and
humility
,
and
doing
of
service
,
(
as
S.
Mark
reads
it
more
clearly
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
chap.
10.43
.
shall
be
your
Minister
)
and
he
that
will
have
that
preeminence
,
must
provide
himself
for
that
task
,
by
the
qualifications
which
are
most
agreeable
to
that
,
and
count
of
that
way
both
of
acquiring
and
enjoying
it
,
for
otherwise
it
will
not
be
had
;
(
and
upon
these
terms
you
need
not
envy
them
it
)
as
you
may
guesse
by
Christ
himself
,
whose
kingdome
in
this
world
was
of
this
nature
,
not
administred
in
that
way
as
might
bring
in
splendour
or
profit
to
himself
,
but
in
acts
of
charity
,
ministring
of
all
kinds
of
grace
,
enduring
,
and
serving
,
and
dying
for
his
people
,
and
not
requiring
that
service
,
those
offices
from
them
,
as
other
Kings
have
done
.
This
excludes
not
Disciples
of
Christ
from
power
,
(
for
he
Sect.
14
regulates
them
by
his
own
example
,
and
no
farther
,
and
he
,
we
know
,
was
not
onely
as
God
,
King
of
kings
and
Lord
of
lords
,
but
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
had
all
power
given
unto
him
in
heaven
and
in
earth
,
and
in
this
his
state
of
condescension
here
,
he
was
a
Master
over
his
Disciples
;
and
when
he
was
called
Good
master
,
although
he
asked
,
why
he
called
him
good
?
yet
the
title
of
Master
he
disclaims
not
,
nay
tels
them
clearly
that
they
did
well
,
who
called
him
Master
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Lord
,
Joh.
13.13
.
)
but
shews
the
lot
that
was
like
to
befal
them
,
the
same
it
did
him
,
whose
greatnes
was
exprest
in
humility
,
and
charity
,
and
patience
,
and
offices
of
servitude
;
and
so
the
greater
any
of
them
should
be
,
the
greater
portion
of
these
should
be
expected
from
them
,
as
the
appendage
of
their
greatnesse
;
which
consideration
fully
makes
up
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
rational
importance
of
the
place
,
which
was
to
be
answer
satisfactory
,
1.
to
the
ambition
of
the
two
brethren
,
by
disabusing
them
;
2.
to
the
envy
or
indignation
of
the
rest
,
by
shewing
,
that
preeminence
was
no
fit
object
for
any
ones
envy
,
but
pity
rather
.
As
for
the
use
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
't
wil
be
best
rendred
to
lord
it
,
Sect.
15
to
play
the
lord
,
and
the
importance
of
that
,
discerned
by
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
follows
v.
28.
or
if
you
wil
by
comparing
it
with
1
Pet.
5.
v.
3.
where
't
is
explained
by
that
which
precedes
in
the
same
sense
,
ver
.
2.
by
feeding
,
or
governing
,
(
for
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
force
or
violence
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
make
gain
,
filthy
,
unlawful
gain
,
of
the
flock
,
which
is
all
one
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
as
in
the
Gospel
,
heathen
Kings
did
over
their
people
)
and
contrary
to
that
,
is
ruling
them
by
perswasion
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
making
them
willing
and
ready
to
do
,
what
they
ought
,
and
that
by
his
own
exemplary
obedience
,
setting
them
patterns
to
transcribe
,
which
certainly
is
the
Clergy
mans
duty
,
(
and
best
way
of
ruling
,
if
it
may
possible
prevaile
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
must
be
no
striker
,
no
covetous
person
,
Titus
1.17
.
and
to
the
same
purpose
,
1
Tim.
3.3
,
4
,
5.
and
so
sure
2
Cor.
1.24
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
imperious
behaviour
in
any
kinde
,
as
there
over
mens
faith
,
very
contrary
to
meek
,
gentle
perswasion
,
the
method
that
S.
Paul
and
all
followers
of
him
ought
to
use
,
and
I
shall
never
excuse
them
if
they
doe
not
.
Sect.
16
All
which
I
suppose
not
impertinent
(
as
to
justifie
the
authority
so
)
to
limit
and
regulate
the
use
of
that
,
and
determine
it
to
that
one
Christian
spiritual
end
,
the
reforming
and
winning
,
and
saving
of
soules
;
a
thing
of
all
other
,
the
most
contrary
to
oppressing
or
violating
,
invading
or
tyrannizing
over
them
,
in
brief
(
to
them
which
have
need
of
it
)
the
onely
seasonable
Mercy
and
Charity
in
the
World
,
thus
in
any
wise
to
reprove
,
and
not
hate
or
suffer
sin
upon
my
brother
.
Sect.
17
For
the
other
part
of
the
2.
enquiry
,
who
are
the
objects
of
these
censures
,
subjected
to
the
power
of
the
keyes
by
Christ
,
I
answer
,
1.
Negatively
,
that
the
supream
Magistrate
in
every
Kingdome
is
exempted
from
it
,
and
not
onely
à
posteriori
,
because
the
offering
him
up
to
shame
and
contumely
(
which
is
the
work
of
excommunication
)
would
be
a
certain
means
to
expose
him
to
the
contempt
of
his
subjects
,
and
so
be
in
danger
to
dissolve
&
shake
the
peace
and
setled
Government
of
a
Kingdom
,
(
which
I
suppose
to
have
been
the
design
of
that
pestilent
Romish
Heildebrandine
or
Gregorian
Doctrine
,
that
the
Subjects
of
an
excommunicate
Prince
were
discharged
from
their
allegiance
,
which
was
but
a
smal
encreas
of
the
former
doctrin
(
if
that
were
supposed
true
)
of
Christs
placing
a
power
in
the
hands
of
the
Church
to
excommunicate
Princes
;
for
from
the
concession
of
that
,
the
other
would
generally
follow
of
its
own
accord
,
and
need
no
new
doctrin
to
help
it
forward
,
the
universal
distemper
of
mens
passions
being
a
sufficient
encouragement
to
the
many
,
to
cast
off
allegiance
to
those
persons
which
they
conceive
themselves
taught
by
Christ
,
and
so
by
Christianity
appointed
to
despise
;
)
but
also
à
priori
,
because
Christ
found
the
world
disposed
by
his
Father
,
in
a
regular
subjection
of
all
men
to
the
powers
placed
over
them
(
and
those
higher
powers
at
the
time
of
Christs
birth
,
as
far
as
stories
will
help
us
to
discern
,
were
all
Regal
or
Monarchical
through
the
whole
world
)
and
was
so
far
from
changing
that
course
by
any
new
law
of
his
,
that
he
laboured
by
all
means
possible
,
to
settle
and
confirm
it
on
that
basis
,
and
not
so
much
as
to
accept
,
when
it
was
offered
him
,
the
exercise
of
any
Sec●lar
or
civil
power
,
but
to
submit
himself
,
and
consequently
all
his
,
and
so
all
that
can
plead
or
pretend
any
title
from
him
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
say
the
Fathers
)
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
supream
power
in
any
Kingdom
.
For
the
practice
&
opinion
of
the
Church
to
this
matter
,
through
all
times
,
infinite
testimonies
might
be
alleadged
.
I
shall
refer
the
reader
to
David
Blondel
in
this
book
,
de
formulâ
Regnante
Christo
,
and
not
endeavour
a
further
dis●roving
of
that
Doctrine
which
he
thought
more
worthy
of
an
exclamation
in
the
language
of
Saint
Athanasius
,
ad
Epist
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Who
ever
in
the
Church
or
among
Christians
,
heard
or
taught
,
or
learnt
that
Gregorian
Doctrine
?
What
an
hell
was
it
which
vomited
it
out
?
I
shall
adde
no
more
to
the
negative
part
,
which
being
supposed
,
and
to
be
remembred
in
that
which
follows
.
I
answer
,
In
the
second
place
,
positively
,
That
the
objects
of
this
Sect.
18
Church-charity
or
Church-censures
are
,
Every
open
,
notorious
offender
,
(
whose
crimes
come
to
our
cognizance
,
whether
by
complaint
of
others
,
by
notoriety
of
the
action
,
or
by
his
own
confession
)
that
lives
,
and
indulges
himself
in
any
grievous
crime
,
any
wilfull
sin
;
Every
such
I
say
is
to
be
bound
by
the
Church
,
when
after
admonition
first
lesse
,
then
more
publique
,
he
continues
refractory
,
unreformed
,
and
not
till
then
.
The
more
shame
for
the
easie
denouncers
of
that
censure
,
that
either
inflict
it
on
every
trivial
commission
,
without
consideration
whether
repented
of
or
no
;
or
that
use
this
soveraign
recipe
,
this
generos●m
medicamentum
,
(
that
,
say
artists
,
must
not
be
cast
away
,
either
on
the
wanton
or
the
desperate
patient
,
but
onely
on
those
whom
we
see
to
want
it
,
and
hope
it
may
doe
some
good
on
)
this
strong
physick
,
this
last
and
most
generous
medicament
so
*
unadvisedly
and
uncharitably
,
so
for
any
other
end
,
rather
then
reforming
of
prophane
men
.
Sect.
19
Then
for
loosing
,
who
is
capable
of
that
,
is
agreed
in
general
,
the
greatest
sinners
,
upon
approbation
of
their
repentance
:
As
for
Novatus
who
denyed
absolution
to
the
Lapsi
,
he
himself
was
censur'd
and
punished
for
that
severity
,
as
you
may
see
in
the
8.
Can.
of
the
Nic.
Council
,
on
which
saith
Zonaras
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
was
cast
out
and
anathematiz'd
in
a
council
at
Rome
,
Cornelius
being
Pope
,
and
Decius
Emperour
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Though
he
offended
not
in
matter
of
faith
,
yet
for
his
want
of
compassion
and
kindnesse
to
the
brethren
.
But
then
,
what
degree
of
approbation
will
serve
turn
,
what
time
of
humiliation
,
what
fruits
and
evidences
of
repentance
may
be
thought
sufficient
to
give
capacity
of
this
loosing
;
the
judgement
of
Councils
and
Churches
have
much
varied
in
that
particular
,
the
*
Roman
being
anciently
milder
then
any
other
Churches
;
and
how
much
these
latter
ages
have
been
more
favourable
to
the
guiltiest
sons
of
the
Church
,
then
the
most
mercifull
of
the
first
ages
had
learned
to
be
,
even
those
very
Councils
that
condemn'd
the
severity
of
Novatus
and
the
Cathari
,
are
able
to
testifie
;
I
will
give
you
but
an
hint
or
two
out
of
the
Canons
of
the
Council
of
Nice
,
(
before
quoted
against
Novatus
)
Can.
11.
the
Council
speaking
of
them
that
fell
in
the
time
of
Licinius
his
Tyranny
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
without
any
violence
,
or
plundring
,
or
danger
of
either
,
the
censure
is
upon
true
and
unfained
repentance
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Three
years
shall
they
continue
among
the
Audients
(
i.
e.
saith
Zonaras
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
stand
without
the
Church
in
the
Porch
so
long
,
and
onely
partake
in
hearing
the
holy
Scriptures
.
Then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
i.
e.
saith
Zonaras
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
)
for
the
space
of
seven
years
more
they
have
leave
to
be
admitted
within
the
Church
,
but
to
be
behind
a
pillar
,
near
the
doore
,
and
go
out
with
the
Catechumeni
.
Ten
years
already
,
you
see
,
and
yet
farther
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Two
years
shall
they
joyn
in
prayer
with
the
people
,
but
without
the
oblation
:
i.
e.
saith
Zonaras
,
they
shall
not
yet
be
vouchsafed
the
participation
of
the
holy
things
,
till
these
two
years
be
over
.
This
approbation
of
their
repentance
cost
them
,
it
seems
,
no
lesse
then
12.
years
.
But
then
the
same
Council
speaking
of
others
,
that
having
Sect.
21
made
some
profession
of
Christian
valour
,
like
dogs
returned
to
their
vomit
again
,
Can
12.
resolves
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Af●er
the
three
years
in
the
porch
among
the
audients
,
they
must
be
ten
years
at
the
pillar
;
the
seven
years
it
seems
are
improved
into
ten
,
and
t
is
probable
the
two
years
of
communicating
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
still
behinde
,
and
so
the
probation
fifteen
years
long
.
One●y
the
Bishop
had
power
left
him
of
the
remitting
of
this
Sect.
22
severity
,
if
he
saw
them
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
humility
and
tears
,
and
patience
,
and
almsdee●s
,
demonstrate
their
conversion
to
be
sincere
,
not
fained
.
And
so
Alcimus
to
Victorius
the
Bishop
,
Authoritatis
vestrae
est
,
errantium
compunctione
perspectâ
severitatis
ordinem
temporare
;
'T
is
the
part
of
your
authority
,
when
you
perceive
the
compunction
of
those
that
have
sinned
,
to
temper
the
order
of
severity
,
i.
e.
to
receive
him
earlier
into
the
Church
,
Epist
.
16.
That
which
might
be
added
in
this
point
out
of
the
ancient
Sect.
23
Canons
,
would
be
endlesse
to
relate
,
he
that
would
see
a
particular
description
of
the
several
degrees
of
these
penitents
,
may
have
it
very
clearly
set
down
in
Zozomens
History
,
l.
7.
c.
17.
and
I
shall
not
so
much
as
enquire
what
grounds
our
latter
ages
have
had
to
remit
so
much
of
the
ancient
discipline
,
till
at
length
it
be
crumbled
and
moultred
away
into
a
nothing
,
or
a
meer
formality
:
what
is
amisse
in
it
,
I
beseech
God
may
be
reform'd
.
I
shall
only
add
to
this
Chapter
,
that
there
have
beeen
in
the
Sect.
24
practice
of
the
Church
,
(
I
say
not
grounded
in
those
Texts
of
the
Gospel
)
two
sorts
of
binding
;
One
temporary
or
penitential
when
the
person
confesses
himself
penitent
,
and
desires
the
Absolution
of
the
Church
,
at
least
when
there
is
hope
of
repentance
,
in
which
case
the
custome
hath
been
to
impose
for
some
set
time
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
works
as
are
agreeable
to
that
repentance
,
and
proportioned
to
the
former
sin
,
&
not
to
absolve
til
what
is
imposed
be
performed
.
This
the
Nicene
Fathers
expresse
by
this
style
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
for
whose
penance
the
time
is
defined
,
and
the
season
set
,
Zonaras
by
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
the
space
determined
for
the
penance
of
those
that
had
faln
:
And
Alcimus
by
propositis
observationibus
interim
ab
Ecclesiâ
sequestrari
,
to
be
appointed
some
observances
,
and
in
the
mean
time
to
be
sequestred
from
the
Church
:
&
notae
excommunicationis
indictio
donec
publicâ
poenitentiae
professione
desuescant
,
setting
a
mark
(
answerable
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Saint
Paul
)
of
excommunication
upon
him
,
till
by
publique
profession
of
repentance
he
disuse
his
former
course
,
a
kinde
of
Niddui
,
or
temporary
remotion
;
The
second
absolute
,
&
sine
praefinito
tempore
,
without
any
certain
definition
of
time
.
When
men
are
refractory
,
and
give
no
hope
of
amendment
,
and
that
is
a
kind
of
Alcimus's
irrevocable
anathema
,
the
binding
over
for
ever
,
perennis
excommunicatio
,
Turon
.
Concil
.
2.
c.
20.
Paris
.
Conc.
3.
can
.
5.
or
usque
ad
reformationem
,
for
ever
if
they
reform
not
.
The
former
of
these
is
sometimes
,
but
not
alwayes
,
an
exclusion
,
or
abscission
from
the
Church
,
(
but
somtimes
on
the
other
side
a
command
to
frequent
the
prayers
of
the
Church
,
or
the
Sacrament
,
every
Lords
day
for
such
a
space
,
hath
been
the
penance
or
discipline
)
nor
consequently
is
it
a
binding
that
man
so
,
that
his
sin
is
not
yet
pardoned
on
earth
,
but
t
is
designed
for
other
uses
,
for
satisfaction
to
the
Churches
edification
,
&c.
But
they
of
the
second
sort
are
truly
under
that
band
,
and
cut
off
from
the
communion
of
the
Church
and
by
no
means
admitted
to
the
services
of
it
.
CAP.
VI.
THere
is
but
one
enquiry
now
behind
,
i.
e.
what
is
the
real
Sect.
1
effect
of
binding
and
loosing
,
or
what
conjunction
it
hath
with
binding
and
loosing
in
heaven
.
Which
though
it
be
the
weightiest
consideration
of
all
the
four
,
yet
shall
I
have
occasion
to
say
least
to
it
,
and
indeed
only
this
,
That
a
censure
of
the
Church
is
a
venerable
thing
,
not
only
casting
a
Christian
out
of
the
Church
,
wherein
he
is
appointed
to
seek
salvation
,
and
of
which
as
long
as
he
is
thought
unworthy
,
he
is
uncapable
of
heaven
;
but
withall
a
superaddition
to
the
band
in
heaven
,
by
which
that
sin
is
made
indissoluble
before
God
,
til●
it
be
absolved
on
earth
,
or
that
absolution
duly
sought
from
the
Church
;
Christ
having
affirmed
of
him
,
that
in
this
case
his
sins
shall
not
be
pardoned
there
;
as
on
the
other
side
,
that
being
by
repentance
return'd
to
that
capacity
,
heaven
shall
return
again
to
be
his
portion
,
and
that
pardon
by
the
promise
of
Christ
become
due
to
him
.
The
plain
reason
of
it
is
,
The
denunciation
is
irreversible
,
and
Sect.
2
indispensably
universal
,
[
Except
you
repent
you
shall
all
perish
]
and
the
promise
as
infallible
and
immutable
[
He
that
confesseth
and
forsaketh
,
shall
have
mercy
.
]
Now
the
binding
,
if
it
be
as
it
should
be
(
clave
non
errante
)
supposeth
the
man
impenitent
and
refractory
,
and
so
to
continue
till
he
use
means
to
return
to
the
peace
of
the
Church
again
;
and
then
without
controversie
,
whosoever
is
so
bound
on
earth
,
(
cast
out
of
the
Church
for
an
impenitent
and
refractorie
,
and
continuing
so
)
is
bound
in
heaven
,
cast
out
from
all
title
to
that
by
God
also
.
To
which
purpose
is
that
known
ancient
passage
in
Tertullians
Apol.
speaking
of
these
censures
.
Judicatur
cum
magno
pondere
ut
apud
certos
de
Dei
conspectu
.
Summumque
futuri
judicii
praejudicium
est
,
si
quis
ita
deliquerit
,
ut
à
communicatione
orationis
&
conventus
,
&
omnis
sancti
commercii
relegetur
.
c.
39.
The
judgements
of
the
Church
are
exercised
with
great
weight
,
as
being
among
them
that
are
certainly
resolved
that
they
are
in
the
sight
of
God.
And
it
is
but
a
preparative
pronouncing
or
passing
of
the
future
judgement
,
if
any
man
offend
so
highly
,
that
he
be
banish't
from
communication
or
partaking
of
prayer
,
of
Church-meetings
,
and
all
holy
commerce
.
Sect.
3
But
on
the
other
side
,
he
that
upon
his
repentance
,
and
approbation
of
that
to
be
sincere
,
is
(
clave
non
errante
,
still
)
let
into
the
Church
again
,
is
ipso
facto
supposed
to
have
right
,
(
and
by
his
absolution
that
right
sealed
to
him
visibly
,
and
Christs
promise
particular
for
it
)
to
heaven
.
Sect.
4
Now
if
it
be
demanded
,
Whether
a
true
repentant
sinner
once
bound
by
the
Church
be
not
presently
loosed
in
heaven
,
i.
e.
pardoned
and
forgiven
at
the
first
minute
of
his
repentance
,
without
(
or
before
he
receive
)
absolution
from
the
Church
?
I
answer
,
that
in
case
of
publique
or
scandalous
crimes
,
the
reformation
must
be
publique
and
notorious
also
.
And
to
that
purpose
confession
and
satisfaction
before
the
congregation
,
and
him
that
bound
,
i.
e.
the
Governour
of
the
Church
(
to
repair
the
injury
done
to
the
former
by
the
ill
example
,
and
to
testifie
the
sincerity
of
the
repentance
to
the
latter
)
is
necessarily
requir'd
to
the
approving
of
this
repentance
even
to
God
,
without
which
non
remittetur
peccatum
,
there
is
no
more
possibility
of
loosing
in
Heaven
,
then
hope
of
absolution
on
earth
.
But
on
the
sincere
performance
of
this
,
as
there
is
no
doubt
but
God
will
have
mercy
,
will
loose
in
Heaven
,
will
justifie
and
pardon
that
(
such
a
)
penitent
sinner
;
so
is
the
Church-ruler
on
earth
bound
to
loose
him
here
below
,
to
restore
him
to
the
Church
also
,
as
soon
as
by
his
submission
to
his
penance
he
approves
himselfe
to
him
to
be
such
;
and
though
't
is
possible
he
may
be
sincerely
penitent
in
Gods
sight
,
before
he
appear
so
to
the
Church
,
yet
is
he
obliged
to
seek
thus
to
approve
himself
to
the
Church
,
if
his
case
have
come
under
her
cognizance
,
or
in
case
he
desire
to
have
any
of
that
assurance
which
is
to
be
had
from
the
Church
,
or
by
title
to
the
promise
in
those
texts
.
Sect.
5
And
yet
this
exercise
of
the
keyes
is
not
to
be
conceived
so
absolutely
necessary
,
that
none
can
be
damned
without
that
seal
of
damnation
,
or
binding
,
or
non-forgivenesse
,
nor
again
that
none
can
be
saved
,
or
forgiven
without
the
seal
of
remission
;
For
sure
the
neglect
of
the
Bishop
in
the
first
case
,
his
not-performing
his
office
of
excision
,
is
no
way
able
to
rescue
the
impenitent
from
the
eternal
guilt
and
punishment
of
his
sins
,
but
rather
a
means
to
leave
him
remedilesse
unto
it
(
his
binding
being
indeed
such
a
remedy
,
if
it
be
made
use
of
)
and
the
bare
want
of
the
remission
or
absolution
,
so
it
be
joyned
with
readiness
to
perform
all
that
is
preparative
to
it
,
and
an
hearty
desire
to
be
partaker
of
it
,
is
in
the
merciful
,
gracious
court
of
Gods
audience
sure
to
be
accepted
,
when
there
is
no
space
or
room
for
more
.
For
the
words
of
Christ
(
whatsoever
you
shall
bind
,
&c.
)
though
they
be
universal
,
binding
all
in
Heaven
that
are
bound
on
earth
,
yet
are
they
not
exclusive
,
so
as
none
shall
be
bound
in
Heaven
,
but
such
as
are
bound
on
Earth
,
or
in
the
Church
below
.
Nor
on
the
other
side
,
[
whatsoever
you
shall
loose
on
Earth
,
shall
be
loosed
in
Heaven
.
]
'T
is
[
Whatsoever
ye
,
that
I
]
but
not
[
Whatsoever
not
ye
,
that
I
]
and
consequently
,
this
double
affirmation
of
Christ
may
be
perfectly
true
;
Whosoever
stands
bound
here
,
stands
bound
there
,
and
whosoever
are
absolved
here
,
are
absolved
there
;
and
yet
for
all
that
,
are
many
bound
in
Heaven
which
are
not
bound
in
the
Church
,
&
loosed
in
Heaven
which
are
not
absolved
by
the
Church
.
And
if
the
phrase
used
in
Saint
John
,
[
whatsoever
ye
retained
,
it
is
retained
]
seem
to
any
to
have
an
exclusive
sense
,
thus
,
that
what
we
absolve
not
here
,
we
do
retain
;
and
consequently
,
that
whom
we
absolve
not
,
God
will
not
absolve
.
I
answer
,
that
this
is
a
mistake
,
arising
from
the
equivocalnesse
of
the
word
[
retain
]
which
in
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
we
shewed
)
signifies
no
more
in
this
place
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
binding
in
the
other
Gospels
;
in
which
,
because
that
intimates
not
any
exclusive
power
,
neither
will
it
be
reasonable
that
this
shall
.
And
so
much
for
the
fourth
particular
also
.
To
which
,
before
we
part
from
it
,
it
will
not
perhaps
be
unseasonable
(
though
I
hope
I
shall
not
be
obliged
to
justifie
the
truth
of
the
relations
)
to
annex
a
passage
or
two
out
of
the
latter
stories
of
the
Greek
Church
,
(
believed
generally
by
them
,
&
mentioned
on
affirmation
of
particular
knowledge
by
some
which
have
come
from
them
to
this
place
,
&
lived
amongst
us
)
which
will
acquaint
us
with
the
awe
,
and
signifie
the
opinion
which
it
seems
they
have
of
the
real
efficacie
of
these
censures
of
the
Church
.
It
is
related
(
saith
Crucius
in
Turco-graecia
)
in
the
Constantinopolitan
histories
,
that
the
Sultan
Mahomet
among
other
things
concerning
the
Christian
Religion
,
asked
the
Patriarch
Maxims
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
concerning
Excommunication
of
which
he
had
heard
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
if
the
high
Priests
,
and
Priests
of
the
Christians
should
excommunicate
any
person
upon
just
cause
,
the
body
of
that
man
dissolves
not
into
the
earth
,
but
remains
entire
and
whole
;
and
when
the
sepulchre
of
any
such
is
opened
,
they
appear
like
drums
or
timbrels
,
and
black
,
i.
e.
the
body
swell'd
,
but
whole
,
and
withal
much
discoloured
:
And
that
upon
absolution
the
body
is
dissolved
to
dust
.
In
the
truth
of
which
tradition
the
Sultan
desired
to
be
confirmed
by
the
Patriarch
,
who
upon
search
made
,
found
(
saith
he
)
that
a
certain
loose
woman
having
defamed
a
former
Patriarch
,
Genadius
Scholarius
,
was
by
him
excommunicate
,
and
so
dyed
.
Her
Sepulchre
Maximus
caused
to
be
opened
,
and
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
O
the
wonders
of
God
,
saith
he
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
She
was
found
as
she
was
at
the
time
of
her
buriall
,
only
swell●a
and
black
.
This
(
saith
he
)
was
certified
to
the
Sultan
,
who
sent
some
of
his
Nobles
to
view
it
,
which
they
did
with
admiration
,
and
caused
the
corps
to
be
sealed
up
in
a
Coffin
with
the
Imperial
Seal
,
and
returned
at
a
set
day
Then
the
Patriarch
opened
it
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
officiated
and
read
the
prayer
of
absolution
:
Whereupon
the
joynts
of
her
hands
and
feet
were
immediately
loosed
.
They
sealed
it
up
again
,
and
returning
after
three
dayes
found
all
turn'd
to
dust
.
This
they
reported
to
the
Sultan
,
who
wondred
,
and
was
astonished
,
and
said
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
this
Religion
and
faith
of
the
Christians
was
wonderful
and
true
.
This
same
story
is
related
again
at
large
,
l.
2.
Turco
Gr.
§
.
32.
In
the
Patriarchial
History
of
Emanuel
Malaxus
in
vulgar
Greek
.
A
like
example
there
is
also
of
one
Arsenius
,
who
dyed
excommunicate
,
l.
2.
§
.
43.
p.
151.
and
also
of
Johannicius
,
a
Pseudo-patriarch
,
l.
2.
p.
156.
of
whom
,
saith
he
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
excommunicate
was
found
hard
and
swelled
as
a
drum
or
timbrel
.
The
truth
of
the
passages
,
I
hope
it
will
not
be
expected
of
me
to
assert
or
confirm
(
nor
can
I
any
further
then
the
fore-mentioned
authority
will
bear
)
I
shal
rather
give
the
reader
●y
conjecture
how
this
perswasion
became
so
general
,
&
these
stories
so
confid●ntly
reported
among
them
.
It
was
,
I
suppose
,
from
the
observing
,
but
not
understanding
in
the
Gospel
the
phrases
of
binding
and
loosing
,
which
not
knowing
to
what
they
belong'd
(
for
the
modern
Graecians
are
far
from
being
very
learned
)
they
may
have
applied
them
to
the
dissolving
,
or
not
dissolving
of
mens
bodies
in
the
earth
,
which
they
there
expresse
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
word
of
the
Evangelist
.
If
this
be
not
it
,
I
have
no
more
to
say
of
it
,
but
that
it
was
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
now
having
taken
this
licence
a
little
to
expatiate
,
I
shal
Sect.
6
enlarge
●y
teather
a
little
wider
;
and
having
said
thus
much
of
this
custome
of
excommunication
among
Jews
and
Christians
,
proceed
yet
farther
,
ex
abundanti
,
and
by
way
of
appendix
,
shew
the
consent
of
others
,
even
of
Heathen
people
in
this
matter
,
by
that
means
(
if
not
to
confirm
,
as
by
an
instance
,
that
ancient
truth
of
Clemens
so
oft
repeated
by
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Grecians
knowledge
and
solemn
practices
are
generally
stoln
from
the
Jews
,
yet
)
to
shew
the
opinion
of
other
men
,
imbued
with
other
principles
of
Theologie
,
by
which
the
design
of
this
former
Treatise
may
with
a
rational
man
,
who
is
not
a
Divine
,
be
somewhat
established
,
I
shall
instance
but
in
two
particulars
(
because
it
is
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
as
ex
abundanti
,
that
I
say
any
thing
of
it
.
)
The
first
,
of
the
ancient
Grecians
,
as
I
find
it
mentioned
by
Diod.
Si●ulus
.
Bibl.
16.
in
the
discourse
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
sacred
War
betwixt
the
Phocenses
and
Lacedaemonians
on
one
side
,
and
the
Thebans
,
&c.
on
the
other
;
of
which
there
is
mention
in
Thucydides
,
but
a
full
narration
in
Diodorus
Siculus
in
the
place
fore-cited
.
From
that
one
Author
in
one
Page
these
few
things
may
be
learnt
by
way
of
story
.
1.
That
on
occasion
of
sacriledge
or
invasion
of
the
rights
of
their
gods
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
as
the
plowing
up
a
peice
of
sacred
ground
call'd
Cirrhaea
(
which
was
the
crime
of
the
Phocenses
)
or
the
taking
in
War
,
and
seizing
on
the
like
place
call'd
Cadmea
(
which
was
the
Lacedemonians
fault
)
the
Senate
of
the
Amphictyones
upon
complaint
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
recorders
of
holy
things
,
did
devote
or
Anathematize
even
a
whole
Country
or
Region
at
once
,
as
that
of
the
Lacedemonians
,
and
that
other
of
the
Phocenses
.
2.
That
what
was
thus
done
,
was
confirm'd
by
the
Grecians
generally
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
3.
That
though
Sacriledge
was
the
occasion
of
this
devoting
,
yet
was
it
not
the
immediate
cause
or
crime
wherein
it
was
founded
,
but
their
not
submitting
to
some
former
punishments
,
not
paying
the
mulcts
which
had
been
inflicted
on
them
by
the
same
Judges
for
that
crime
.
The
punishments
of
those
first
crimes
are
there
mentioned
to
have
been
great
summes
of
money
laid
on
the
offenders
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
and
upon
the
not
paying
of
that
,
this
devoting
follows
.
4.
The
nature
of
this
punishment
consisted
,
1.
In
the
shame
that
it
brought
upon
the
offenders
,
such
as
Philomelus
tels
his
Phocenses
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
't
is
the
part
of
unmanly
persons
not
to
lay
it
to
heart
,
or
consider
it
.
2.
In
the
consequents
of
it
,
in
that
it
would
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
bring
danger
and
subversion
to
all
their
lives
,
&
that
in
two
respects
.
1.
In
respect
of
God
,
to
whose
vengeance
they
were
thus
devoted
,
(
answerable
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
forementioned
,
added
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
in
which
respect
it
is
,
in
order
to
the
Phocenses
,
called
there
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
being
consecrated
or
devoted
.
2.
In
respect
of
men
,
to
whose
mischief
also
they
were
exposed
,
(
parallel
to
what
we
read
of
Cain
when
he
was
cast
out
of
Gods
presence
;
Any
man
,
saith
he
,
that
meets
me
,
will
kill
me
)
and
therefore
in
order
to
the
Spartans
,
it
is
call'd
there
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
exposing
them
to
the
common
hatred
of
all
men
.
5.
That
for
them
that
were
under
any
such
sentence
,
there
was
no
way
,
but
to
obey
the
mulct
that
was
formerly
inflicted
on
them
,
i.
e.
to
reform
their
contumacie
,
which
they
that
were
not
able
to
do
,
or
not
willing
,
and
therefore
pretend
they
were
not
able
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
have
no
way
left
,
but
endeavour
to
nul
the
sentence
,
by
proving
it
unjust
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
by
shewing
that
it
was
no
fault
,
on
which
the
former
punishment
,
(
to
which
their
contumacie
had
been
exprest
)
was
inflicted
.
And
to
make
good
this
plea
,
their
best
&
indeed
only
way
was
that
of
force
,
viz.
to
make
Philomelus
their
General
,
&
to
provide
him
an
Army
,
which
was
accordingly
done
,
and
after
some
three
or
four
prosperous
sights
on
that
side
,
the
conclusion
was
,
that
at
last
agreeably
to
the
cause
,
in
the
sight
of
his
prosperous
impiety
he
was
routed
and
slain
.
And
so
you
have
a
brief
of
the
first
passage
.
The
other
is
that
known
one
of
the
Druids
among
the
ancient
Galls
,
mentioned
by
Caesar
de
Bell.
Gal.
l.
6.
the
summe
of
it
is
this
.
Among
the
Galls
two
onely
sorts
of
men
there
are
,
saith
he
,
qui
in
aliquo
sunt
numero
&
honore
,
which
are
of
account
and
honour
among
them
,
The
Druids
,
and
the
Equites
,
or
Noblemen
,
all
the
rest
being
pezants
and
slaves
.
The
former
of
these
are
thus
described
,
by
their
offices
or
imployments
,
Illi
rebus
divinis
intersunt
,
sacrificia
publica
&
privata
procurant
,
religiones
interpretantur
,
ad
hos
magnus
adolescentium
numerus
disciplinae
causâ
concurrit
,
magnóque
ii
sunt
apud
eos
honore
;
nam
ferè
de
omnibus
controversiis
publicis
privatisque
constituunt
,
&
si
quid
est
admissum
facinus
,
si
caedes
facta
,
de
haereditate
,
de
finibus
controversia
est
,
iidem
decernunt
,
praemia
poenasque
constituunt
:
Si
quis
aut
privatus
,
aut
populus
,
eorum
decreto
non
steterit
,
sacrificiis
interdicunt
.
Haec
poena
apud
eos
est
gravissima
;
Quibus
ita
est
interdictum
,
ii
numero
impiorum
ac
sceleratorum
habentur
,
ab
iis
omnes
decedunt
,
aditum
eorum
sermonemque
defugiunt
,
ne
quid
ex
contagione
incommodi
accipiant
,
neque
iis
petentibus
jus
redditur
,
neque
ullus
honos
communicatur
.
His
omnibus
Druidibus
praeest
unus
,
&c.
They
are
the
men
employed
in
all
the
service
of
God
,
perform
the
publike
and
private
sacrifices
,
instruct
the
youth
,
and
are
honoured
by
them
,
are
the
Judges
in
wel-nigh
all
both
publique
and
private
controversies
;
if
any
outrage
or
murder
be
committed
,
any
difficulty
about
bounds
or
inheritance
,
they
decree
and
determine
both
rewards
and
punishments
;
If
any
private
person
or
people
stand
not
to
their
decrees
,
they
forbid
him
their
sacrifices
.
This
is
of
all
other
the
most
grievous
punishment
,
they
that
are
under
this
interdict
,
are
accounted
as
impious
and
enormous
persons
,
all
men
refuse
their
company
,
come
not
neer
them
,
nor
discourse
with
them
,
lest
the
contagion
hurt
them
;
they
receive
no
advantage
by
the
Lawes
of
the
Kingdom
,
nor
are
capable
of
any
honour
in
it
.
Of
all
these
Druids
there
is
one
Prefect
or
President
,
&c.
And
it
seems
this
custome
and
institution
among
them
was
conceived
to
have
had
its
original
from
Britain
.
Disciplina
in
Britanniâ
reperta
,
atque
inde
in
Galliam
translata
esse
existimatur
,
&
nunc
qui
diligentiùs
eam
rem
cognoscere
volunt
,
plerunque
illò
discendi
causâ
proficiscuntur
.
This
discipline
was
found
in
Britain
,
and
thence
brought
unto
the
Galls
,
and
they
that
are
willing
to
have
any
exact
knowledge
of
it
,
do
now
ordinarily
go
thither
to
learn
it
.
The
story
being
in
it self
thus
clear
and
full
,
will
have
little
need
of
my
comment
or
observation
on
it
;
all
that
I
meant
to
do
was
to
shew
you
the
consent
of
other
Religions
,
&
Nations
,
and
by
that
to
conclude
,
that
the
heathens
thought
not
that
unreasonable
,
which
now
Christ
hath
by
standing
law
establisht
in
his
Church
,
and
many
that
are
called
Christians
,
are
so
willing
to
cast
out
of
it
.
And
so
much
so
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
also
.
CAP.
VII
.
Sect.
1
ANd
now
by
way
of
conclusion
of
this
whole
discourse
,
I
shall
add
somewhat
of
the
utility
of
this
peice
of
discipline
,
if
with
another
preparatory
to
it
,
it
might
by
the
Governours
of
every
Church
be
carefully
exercised
:
That
other
preparative
which
I
mean
,
is
that
,
if
not
Apostolical
,
yet
Ecclesiastical
institution
of
Confirmation
.
The
intention
of
which
,
and
design
of
our
Church
in
it
,
every
man
sufficiently
knows
(
although
it
have
been
much
and
with
very
ill
consequence
of
late
neglected
)
and
therefore
I
shall
not
here
insist
on
it
;
and
besides
it
hath
been
set
down
at
large
in
*
another
Discourse
.
This
whole
office
of
Confirmation
,
and
the
necessary
preparatives
of
it
,
that
of
the
Ministers
Catechising
(
and
throughly
instructing
all
the
youth
of
both
sexes
,
and
of
all
sorts
within
his
cure
,
and
explaining
to
the
understanding
of
each
,
and
laying
home
to
his
heart
all
the
duties
undertaken
in
his
Baptisme
)
being
solemnly
premised
,
according
to
the
rules
and
intention
of
our
Church
,
and
all
duties
perform'd
and
observed
by
the
Curate
,
the
Child
,
and
the
Bishop
(
and
none
permitted
to
come
to
the
Lords
Table
that
hath
not
laudably
past
through
this
course
)
would
(
in
the
opinion
of
a
goldy
and
learned
man
,
who
did
much
study
the
wayes
of
advancing
piety
and
learning
)
tend
most
probably
to
the
keeping
men
at
least
within
bounds
of
Christian
civility
,
from
falling
into
enormous
sins
,
which
they
had
in
their
own
persons
so
solemnly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
against
.
And
therefore
the
use
of
that
discipline
,
were
extreamly
to
be
wish't
for
,
that
it
were
revived
in
each
Christian
Common-wealth
:
And
if
it
should
be
objected
,
that
having
been
so
long
neglected
in
this
,
it
cannot
now
possibly
be
recovered
again
,
because
of
the
vast
number
of
those
that
have
been
either
not
at
all
,
or
else
but
formally
,
and
perfunctorily
,
or
without
precedent
preparation
confirm'd
:
I
answer
,
that
that
argument
proves
not
the
impossibility
,
but
only
difficulty
of
doing
it
,
or
if
the
difficulty
be
so
great
,
as
to
advance
into
a
kinde
of
moral
impossibility
,
yet
ought
it
not
therefore
to
be
left
unattempted
,
(
we
are
required
to
endeavour
the
doing
of
things
which
appear
morally
impossible
to
be
done
;
because
God
may
enable
us
to
do
that
,
which
,
till
we
try
,
we
conceive
impossible
;
and
though
the
not
performing
may
not
be
damning
,
yet
the
not
endeavouring
may
)
or
if
still
the
difficulty
of
an
universal
reformation
in
this
kind
,
discourage
even
from
attempting
it
,
yet
may
it
be
reasonable
and
feacible
for
every
Pastour
,
now
to
begin
with
all
the
youth
of
his
Parish
,
which
have
not
yet
come
to
the
Lords
Supper
,
and
keep
them
to
this
probation
;
and
so
for
ever
hereafter
constantly
to
continue
;
and
then
,
though
the
elder
sort
of
this
present
age
come
not
under
this
method
,
nor
consequently
this
means
of
reformation
;
yet
perhaps
the
example
of
,
and
instructions
bestowed
on
those
under
them
,
may
work
somewhat
on
them
:
and
howsoever
the
stock
of
the
succeeding
age
will
now
be
wrought
on
,
and
so
Posterity
be
mended
,
though
the
present
age
cannot
,
which
to
every
good
Christian
will
be
worth
considering
.
This
course
being
thus
taken
for
the
planting
,
and
rooting
all
good
resolutions
,
and
obtaining
the
blessing
of
God
,
upon
the
young
and
tender
,
(
by
the
prayers
of
the
Church
,
and
the
purport
of
Christs
promise
of
habenti
dabitur
)
together
with
the
use
of
the
Sacrament
of
the
Lords
Supper
,
and
attention
to
reading
,
and
preaching
of
the
Word
,
might
very
probably
hope
to
be
successefull
;
but
then
because
possibly
it
may
not
,
(
some
Christians
will
be
perjur'd
and
impudent
,
rather
then
be
chaste
and
conscientious
,
after
all
this
)
therefore
comes
in
the
use
and
utility
of
the
censures
of
the
Church
,
as
a
Tabula
post
naufragium
,
a
means
of
bringing
him
to
repentance
,
that
by
the
former
means
could
not
be
kept
innocent
;
of
reducing
him
by
the
rod
,
that
the
crook
could
not
keep
from
straying
.
And
if
't
were
thus
used
,
if
every
one
that
fel
after
confirmation
,
were
first
admonisht
by
one
,
then
if
it
served
not
,
by
two
or
three
,
and
then
upon
refractarinesse
,
or
indulgence
in
sin
,
delivered
up
to
Sathan
,
turn'd
out
of
all
Christian
Communion
without
any
partiality
,
or
respect
of
persons
,
this
would
be
as
propable
a
means
as
the
wit
of
man
could
invent
,
either
by
the
fear
and
expectation
of
this
censure
to
deter
them
,
and
prevent
those
enormities
that
are
now
so
ordinary
among
Christians
,
or
else
by
shame
,
and
other
consequent
inconveniences
,
as
by
Causticks
to
work
the
cure
.
For
it
cannot
but
be
observed
,
what
force
shame
,
and
credit
have
on
the
minds
of
men
.
A
sin
that
is
gotten
into
some
countenance
or
reputation
,
though
it
be
destitute
of
all
other
lovelinesse
or
ability
to
tempt
any
,
doth
yet
carry
all
before
it
without
resistance
;
the
fear
of
shame
makes
men
vicious
,
that
otherwise
are
not
inclined
to
it
,
and
certainly
the
same
means
would
be
able
to
commend
virtue
to
us
:
there
is
not
that
infinite
natural
aversation
against
all
goodnes
in
the
minds
of
men
(
unlesse
as
that
word
signifies
the
passions
,
or
carnal
affections
)
as
that
men
would
be
very
wicked
to
lose
by
it
;
afflictio
dabit
intellectum
,
and
such
afflictions
as
these
that
fall
upon
the
fame
,
are
not
the
most
easily
supportable
,
and
therefore
may
possibly
help
even
a
sensual
man
to
some
understanding
;
and
though
the
certain
truth
of
this
observation
cannot
otherwise
be
proved
,
but
by
our
resolution
to
make
experience
of
it
;
yet
seems
it
to
me
to
have
the
Authority
and
Testimony
of
Saint
Paul
himself
in
these
words
,
(
though
usually
,
by
those
that
are
led
by
the
sound
of
them
,
otherwise
applyed
)
2
Cor.
10.4
.
the
weapons
of
our
warfare
are
not
carnal
,
but
mighty
through
God
,
(
or
to
God
,
or
(
by
an
hebraisme
very
ordinary
)
very
or
exceeding
mighty
)
to
the
pulling
down
of
strong
holds
,
&c.
which
words
that
they
belong
to
the
point
in
hand
,
will
1.
be
probable
by
the
Context
,
where
the
Apostle
speaks
of
proceeding
against
offenders
,
which
he
cals
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
being
bold
towards
them
,
v.
1.2
.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
revenge
or
punish
disobedience
,
v.
6.
and
this
according
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
authority
which
the
Lord
had
given
him
for
edification
or
instruction
,
and
not
for
destruction
(
which
before
I
shewed
you
belong'd
unto
the
power
of
censure
)
&
then
he
adds
a
caution
to
remove
a
prejudice
,
that
unreformed
sinners
had
against
him
,
his
letters
were
severe
,
and
so
he
,
when
he
was
absent
;
but
far
from
all
such
severity
,
when
he
came
amongst
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
vile
or
tame
,
or
unconsiderable
,
when
he
was
among
them
,
i.
e.
that
he
threatned
to
excommunicate
,
but
when
he
came
would
not
do
it
,
which
he
cals
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
terrifying
by
letters
,
v.
9.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
weighty
or
powerful
letters
,
v.
10.
i.
e.
severe
and
terrifying
,
which
yet
he
threatens
shall
be
equalled
by
his
actions
,
when
he
comes
among
them
,
ver
.
11.
and
so
all
along
you
see
the
businesse
is
about
censures
.
And
then
2.
this
sense
of
the
words
will
be
more
then
probable
,
by
weighing
the
words
themselves
,
wherein
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
confestly
the
Apostles
Ministery
,
as
it
doth
so
in
the
onely
other
place
,
where
't
is
used
in
the
New
Testament
,
1
Tim.
1.18
.
That
thou
mightest
war
a
good
warfare
,
i.
e.
discharge
the
duty
of
thy
Ministery
,
as
thou
oughtest
,
according
to
the
importance
of
the
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
sometimes
rendred
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
warfare
,
sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ministery
[
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
weapons
of
that
warfare
]
are
the
means
to
discharge
that
duty
in
the
Ministery
,
of
which
nature
though
there
be
many
more
,
preaching
,
catechizing
,
administration
of
Sacraments
confirmation
,
&c.
yet
the
context
,
or
antecedents
,
and
consequents
of
this
place
belonging
,
as
was
shew'd
to
the
businesse
of
censures
,
will
restrain
it
in
this
place
peculiarly
to
those
.
Then
,
that
these
are
not
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
carnal
]
signifies
that
they
are
not
weak
,
for
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
at
every
turn
in
these
Epistles
signifies
weaknesse
,
(
and
from
thence
oftentimes
the
law
,
because
it
was
so
weak
,
so
unable
to
give
strength
to
any
disciple
of
Moses
to
perform
it
,
as
in
the
Epistles
to
the
Romans
and
Galatians
't
is
insisted
on
)
and
so
to
omit
more
places
of
Testimony
,
in
the
next
precedent
verse
,
though
we
walk
in
the
flesh
,
i.
e.
though
we
are
weak
,
as
men
,
and
have
no
power
over
you
,
yet
as
Ministers
,
we
are
not
,
our
Ministery
is
with
power
,
and
therefore
it
follows
,
as
a
explication
of
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
carnal
]
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
mighty
,
or
powerful
,
through
,
or
to
God
,
or
exceeding
powerful
.
And
wherein
doth
this
mightinesse
or
power
expresse
it self
?
Why
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
render
it
,
pulling
down
of
strong
holds
,
&
so
it
may
literally
be
rendred
,
as
the
end
of
excommunication
,
pulling
down
of
all
fortresses
,
that
maintain
or
secure
a
man
in
sin
;
but
more
critically
,
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
excommunication
it self
,
both
ver
.
8.
and
Chap.
13.10
.
and
generally
in
the
Canons
of
the
Councils
,
and
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
strong
holds
,
may
signifie
all
impenitent
obdurate
sinners
,
that
will
not
otherwise
be
wrought
upon
,
and
are
called
,
ver
.
15.
Every
high
thing
,
that
exalteth
it self
against
the
knowledge
of
God
,
i.
e.
against
piety
or
Christianity
;
and
so
the
words
being
thus
interpreted
in
the
retaile
,
and
then
put
together
again
in
the
grosse
,
will
run
thus
:
[
The
weapons
of
our
warfare
are
not
carnal
,
but
mighty
through
God
,
to
the
pulling
down
of
strong
holds
:
]
i.
e.
the
censures
of
the
Church
are
exceeding
powerful
,
and
that
power
consists
in
excommunicating
pertinacious
offenders
.
The
truth
of
which
observation
,
if
not
interpretation
,
will
be
undoubted
to
him
that
doth
but
remember
,
what
this
discourse
hath
so
oft
inculcated
,
that
excommunication
was
delivering
a
man
to
Satan
,
and
a
consequent
of
that
in
those
first
times
,
corporal
inflictions
,
diseases
,
(
and
sometime
death
it self
)
which
,
if
any
humane
thing
,
would
most
probably
work
upon
one
.
Onely
it
may
be
objected
,
that
that
consequent
was
peculiar
to
the
Apostles
times
,
and
is
not
now
in
use
,
and
consequently
that
a
great
part
of
the
power
of
Ecclesiastical
censures
is
now
lost
,
and
so
now
the
weapons
of
our
warfare
may
be
carnal
,
our
censures
unsufficient
to
perform
their
task
,
to
reduce
impenitents
,
though
theirs
were
not
.
To
which
I
answer
,
by
confessing
the
objection
,
that
indeed
it
is
so
;
and
very
reasonable
it
should
,
Christian
Princes
having
now
taken
the
tuition
of
the
Church
into
their
hands
,
and
so
those
keen
weapons
in
the
spiritual
hand
not
so
necessary
;
as
you
know
the
Manna
ceased
to
be
rain'd
from
heaven
,
when
the
people
were
come
into
the
promised
land
,
flowing
with
milk
and
honey
.
Onely
I
shall
then
reply
,
that
therefore
it
is
more
then
fit
,
that
some
means
should
be
used
,
in
case
of
any
discernable
defect
,
to
interpose
by
way
of
supply
,
and
adde
the
more
then
moral
perswasive
power
of
some
other
fit
engine
beside
that
of
the
censures
of
the
Church
,
especially
in
cases
of
enormous
,
infamous
crimes
,
which
may
be
done
by
the
Secular
arm
,
in
such
cases
(
when
the
Ecclesiastical
censures
perswade
not
)
the
impression
of
inflicting
penalties
,
severe
enough
,
as
may
be
found
expedient
,
usque
ad
reformationem
,
untill
they
make
themselves
capable
(
by
testimonies
of
amendment
)
to
receive
release
both
from
God
and
man
;
that
so
by
that
means
,
as
God
supplyed
the
want
of
humane
aid
,
by
his
extraordinary
from
heaven
;
and
when
the
Secular
Magistrates
discharged
not
their
duty
,
exercised
not
the
power
given
them
to
the
purging
of
the
Church
from
rotten
,
vicious
,
prophane
,
incorrigible
members
,
God
gave
this
power
to
the
Apostles
of
inflicting
diseases
on
Malefactors
;
so
now
that
extraordinary
power
being
withdrawn
from
the
Church
,
the
Magistrate
should
think
himself
most
strictly
obliged
to
perform
his
duty
,
for
which
if
it
should
be
required
,
that
we
produce
the
expresse
commands
or
directions
of
Christ
and
his
Apostles
,
or
Primitive
presidents
;
I
answer
,
That
will
be
unjust
to
require
of
us
,
1.
Because
in
Scripture
times
,
there
were
other
means
to
supply
that
want
,
the
Devils
corporal
inflictions
on
them
that
were
delivered
to
him
,
and
so
any
other
might
be
spared
:
2.
Because
this
duty
naturally
belongs
to
the
Magistrate
,
who
alone
hath
ordinarily
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
compulsive
jurisdiction
,
which
as
it
was
practised
by
the
Kings
in
the
Old
Testament
,
so
was
it
not
interdicted
by
Christ
in
the
New
,
but
all
left
in
that
matter
by
him
as
he
found
it
;
which
being
granted
,
it
may
be
said
,
that
as
Christ
or
the
Apostles
give
no
directions
for
this
,
so
they
needed
not
to
give
any
.
3.
Because
both
then
,
and
in
the
Primitive
Church
,
the
Secular
power
was
not
Christian
,
and
therefore
the
assistance
could
not
be
expected
from
them
,
which
now
most
reasonably
may
,
to
awake
,
and
hazen
,
and
drive
those
that
will
not
be
allured
and
drawn
,
that
so
even
in
this
world
,
there
may
be
no
peace
,
quiet
rest
,
tranquility
;
or
security
to
the
wicked
.
Isa
.
1.15
,
16
,
17
,
18.
Wash
yee
,
make
you
clean
,
&c.
THE
END
.
Notes, typically marginal, from the original text
Notes for div A45430-e90
Tim.
2.14
.
*
Vid.
Con.
of
present
use
concern
.
change
of
Church-gover
pag.
16.
Notes for div A45430-e1780
Pract.
Cat.
l.
6.
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Theoph.
in
Joh.
20.
The
words
[
receive
the
holy
Ghost
▪
]
signifie
,
be
you
ready
to
receive
him
.
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Theoph.
in
Mat.
16.
in
the
sense
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Joh.
1.12
.
for
priv●lege
,
or
right
,
or
power
.
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Theo.
in
Joh.
20.
The
perfect
gift
of
the
holy
Ghost
was
distributed
to
them
in
the
Pentecost
,
a
preparative
only
administred
to
them
in
that
breathing
.
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Theoph.
in
Matt.
16.
p.
94.
Though
't
were
said
only
to
Peter
[
I
will
give
thee
]
yet
't
was
given
to
all
the
Apostles
:
when
?
when
he
said
,
If
you
remit
any
mans
sins
,
Joh.
21.
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
Chrys
.
in
Joh.
20.
As
a
King
that
sends
out
rulers
over
Provinces
,
gives
them
power
to
cast
in
person
,
and
to
let
out
;
so
sending
the
Apostles
he
endues
them
with
this
power
.
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Theophyl
.
To
all
the
Apostles
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Phavor
.
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ib.
&
so
Joh.
3.20
.
He
that
doth
evil
cometh
not
to
the
light
,
lest
his
deeds
should
be
reproved
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
discovered
]
in
our
margent
:
and
therefore
1
Cor.
14.24
.
when
't
is
said
of
the
unbeliever
,
that
he
is
convinced
of
all
,
&c.
't
is
added
,
v.
25.
Thus
are
the
secrets
of
his
heart
made
manifest
.
so
Ephes
.
5.13
.
All
things
that
are
reproved
,
or
discovered
,
are
made
manifest
by
the
light
;
for
whatsoever
doth
make
manifest
,
is
light
.
g
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ph.
h
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Phavor
.
i
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
k
So
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
which
signifies
both
to
propitiate
and
to
cover
)
is
here
to
be
rendred
covering
,
and
though
the
Greek
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
the
former
sense
of
the
word
,
yet
being
to
denote
a
part
of
the
Ark
in
this
place
,
it
must
be
taken
in
the
other
sense
of
the
Hebrew
,
and
rendred
,
as
if
it
had
been
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
As
't
is
Exod.
26.34
.
and
30.6
.
or
as
the
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
if
it
had
been
retained
,
would
have
imported
.
l
In
Coll.
Magd.
Oxon.
m
Bibl.
num
.
254.
p.
57.
n
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Iren.
lib.
3.
cap.
3.
&
successiones
Episcoporum
quibus
Apostolicam
quae
in
unoquoque
loco
est
,
Ecclesiam
tradiderunt
,
Ib.
lib.
4.
cap.
63.
o
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Iren.
lib.
3.
cap.
3.
p
Solus
Clemens
superstes
,
solus
Episcopi
nomen
retinuit
,
tum
quia
inter
adjutores
Apostolorum
solus
ipse
restabat
,
●um
quia
jam
invaluerat
distinctio
Episcopi
,
&
Presbyteri
,
it
a
ut
caeteris
Ecclesiae
Romanae
Presbyteris
qui
cum
solo
Clemente
essent
,
nomen
illud
non
fuerit
tributum
.
q
Ignatius
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ubique
inculcat
Episcoporum
supra
Presbyteros
gradum
eminentem
.
Salmas
.
apar
.
ad
l.
de
prim
.
Pap.
p.
55.
r
Non
esse
Ignatium
tam
certò
scio
quàm
me
haec
scribere
.
ib.
p.
58.
non
esse
Ignatium
luce
clarius
est
,
&c.
nemo
mihi
unquam
persuadebit
,
&c.
p.
56.
ſ
Haec
argumenta
praestantissimo
Salmasio
nuper
probata
gaudeo
.
Blondel
.
Apol.
t
Grot.
discuss
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
p.
400.
v
Annot.
p.
277.
Euseb
.
l.
3.
cap.
27.
x
Quid
enim
Fides
,
&c.
con●erunt
jam
per
Baptismum
armato
?
Si
Christiani
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Patientia
est
,
quid
novi
jam
accedit
ex
Fide
galealo
?
y
Wal.
Messalin
.
z
The
same
author
in
his
Chron.
p.
43.
affirms
that
he
was
by
the
Apostles
ordain'd
Bishop
of
Jerusalem
,
the
nineteenth
year
of
Tiberius
,
i.
e.
the
very
next
year
in
his
account
after
the
death
of
Christ
.
a
Hom.
86.
in
Joh.
Apol.
pro
Sent.
Hieron
.
b
in
Psal
.
c
Sive
baptizatorum
confirmatio
,
sive
poenitentium
benedictio
,
sive
ordinandorum
consecratio
.
Blond
.
Apol.
p.
57.
&
Salmas
.
in
appar
.
ad
l.
de
Prim.
Papae
.
d
Sive
de
Eucharistiae
confectione
,
sive
de
Chrismatione
,
sive
de
ordinationibus
sacris
interpretari
placeat
.
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Chrys
.
in
Jo.
20.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Theoph.
in
Joh.
20.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Ib
*
Vide
Eustath
.
&
Did.
in
illud
Iliad
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
&
Inscrip
.
Isid
.
apud
Diodor.
Sic.
l.
1
f
Vid.
Buxtorf
.
Lex
.
Rabb
.
p.
283.
Exc.
Gem.
Sanhedr
.
p.
147.
g
Vetare
,
prohibere
,
illici●um
statuere
.
Ep.
H●b
.
insti●
.
p.
57.
h
Vid.
Buxtorf
.
Rabb
.
〈◊〉
.
i
Vid.
Buxtorf
.
Lex
.
Rabb
.
p.
2465.
p.
680.
k
Edit
.
Paris
.
p.
354.
B.
p.
148.
l
Cap.
1.
sec
.
10.
I●
Praef.
m
Si
stipendio
conductus
theologica
docerem
,
nihil
sec
.
ipsos
ab
officio
,
&
muncre
in
hac
parte
alieni
facerem
.
P●aes
.
n
Th.
1.
Excommunicationis
nomen
videtur
ex
1
Cor.
10.
desumptum
esse
,
atque
amotionem
significare
à
communione
illâ
,
quae
ibidem
corpus
Christi
nominatur
.
o
Sané
nunc
excommunicatio
ab
omnibus
definitur
exclusione
è
societate
&
communione
fidelium
.
Ib.
p
Th.
2.
Est
autem
duplex
fidelium
Societas
,
interna
,
sc
.
●c
spiritualis
,
externa
seu
visibilis
ac
politica
.
q
Th.
3.
Tantum
verò
inter
utramque
discrimen
est
,
ut
qui
in
alterutrâ
continetur
,
non
etiam
comprehendatur
in
alterâ
necessariò
.
Nam
ut
membrum
Christi
esse
potest
qui
injuste
ex
visibili
aliquâ
Ecclesiá
ejectus
est
,
aut
inter
infideles
latere
habitar●ve
cogitur
,
ita
qui
in
visibili
c●tu
num●rantur
non
omnes
etiam
membra
viva
sunt
Christi
,
ex
quo
sequitur
discrepare
res
illas
posse
,
quae
uni
nos
conjungunt
non
alteri
,
&
ab
unâ
nos
abjungunt
&
non
ab
alterâ
.
r
Th.
4.
Membra
quidem
Christi
efficimu●
,
i.
e.
internae
spiritual●que
Christi
societati
conjungimu
▪
per
solam
fidem
,
quae
per
charitatem
est
efficax
,
&
●âdem
hâc
per
solam
infidelitatem
excidimus
,
pro●nde
non
potest
nos
huic
insercre
,
aut
câdem
excludere
,
nisi
qui
fidem
donare
,
eandemque
nobis
iterum
au●erre
potest
.
ſ
Th.
5.
Externae
verò
visibilisque
Ecclesiae
conso●tes
reddimur
ejusdem
fidei
professione
ejusdemque
doctrinae
approbatione
,
denique
corundam
sacramento●um
usurpatione
;
in
quo
tria
haec
insunt
,
in
tantisper
dum
ei
insunt
,
inter
membra
externi
fidelium
coelus
computatur
,
etiamsi
ad
eternam
spiritus
&
mentis
communionem
non
pertingat
.
v
Though
Sacramentorum
usurpatio
,
in
proper
speaking
,
suppose
Baptisme
,
which
is
one
of
those
Sacraments
;
yet
Sacramentorum
participatio
,
Thes
.
6.
signifying
only
receiving
the
Lords
Supper
,
I
have
reason
to
suppose
it
may
do
so
here
too
,
and
therefore
I
put
in
this
.
u
Th.
6.
Ergo
qui
ex
Ecclesiae
communione
extern●
ejicitur
(
i.
e.
qui
excommunicatur
)
vel
ab
omnibus
his●e
tribus
,
vel
à
duobus
,
vel
ab
uno
tantùm
removetur
,
sed
à
duobus
primis
,
nempe
à
confessione
fidei
,
&
à
Christianae
doctrinae
app●obatione
(
sub
qua
volo
verbi
&
doctrinae
auditionem
comprehendi
)
repelli
nullus
debet
,
quin
potiùs
hùc
invitandi
&
quavis
ratione
adducendi
sunt
omnes
.
Quocirca
relinquitur
,
ut
qui
excommunicatur
,
à
solâ
(
ex
tribus
commemoratis
)
sacramento●um
participatione
prohibeatur
.
Huic
,
utrùm
inseparab●l●ter
cohaereat
privati
commercii
negatio
,
an
separari
possit
,
postea
considerabitur
.
Alias
poenas
non
pertinere
ad
substantiam
excommunicationis
hujus
certum
est
▪
Etenim
possit
eadem
etiam
non
excommunicat●●
infligi
,
&
excommunicatis
non
infligi
.
x
Th.
7.
Malè
Pontificii
propter
hanc
excommunicationem
(
quam
ipsi
minore
appellârunt
,
ac
solâ
sacramentorum
negatione
rectè
definierunt
)
aliam
insuper
addiderunt
,
quam
majorem
&
anathema
vocârunt
:
atque
contra
apertam
Scripturam
interdictione
templorum
,
privati
,
comercii
,
&
actus
cujusvis
lici
.
i
definierunt
,
quoniam
Apostolus
1
Cor.
14.
palàm
ostendit
neque
ethnicos
,
neque
alios
quoslibet
,
à
divini
verbi
auditione
,
lectione
,
gratiarū
actionibus
,
ac
precibus
Christianorū
prohibites
fuisse
.
y
Th.
8.
Ex
dictis
liquet
excommunicationem
nihil
aliud
esse
,
quàm
publicam
&
solennem
sacramentorum
,
p●aesertim
coenae
dominicae
(
quam
privatim
Apostolus
communionem
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
appellat
,
ut
de
principio
dictum
fuit
)
interdictionem
,
praeeunte
seniorem
cognitione
:
quo
peccantes
resipiscant
,
rursusque
ad
sacramentorum
perceptionem
admittantur
.
z
Th.
9.
Hìcjam
o●itus
quaestio
,
u●rum
aliquis
propter
commissum
peccatum
aut
vitam
impurè
actam
,
siquidem
usurpare
Sacramenta
cum
cae●eris
Christianis
cupiat
,
ab
eorundem
usu
&
perceptione
sit
r●●●vendus
?
quaestio
de
●o
p●oponitur
,
qui
candem
fidem
nobiscum
profitetur
,
Ecclesiae
per
baptismum
insertus
est
,
atque
doctrinà
ab
ead●m
non
dissentit
(
ut
in
Th.
5.
posuimus
)
sed
in
solâ
●itâ
&
moribus
errat
.
Hoc
ergo
quaeritur
,
utrum
in
S.
literis
vel
mandatum
vel
exemplū
aliquod
extet
,
quo
tales
jubeantur
aut
doceantur
à
Sacramentis
submoveri
?
p.
369.
p.
363.
p.
357.
p.
367.
p.
369.
p.
367.
p.
368.
p.
363.
1
Cor.
5.12
.
p.
407.
a
Act.
3.26
.
b
Finis
hujusmodi
disciplinae
erat
ut
destituti
ad
tempus
gratiá
&
privilegiis
Ecclesiae
spiritualibus
,
humiliarentur
ad
salutem
.
p.
407.
c
Doctrinae
quaedam
quibus
imbuti
cives
obedientiam
civitati
negari
,
&
contra
Principes
summos
,
summasque
potestates
pugnare
,
idque
jure
posse
,
imo
oporte●e
arbitrantur
.
p.
101.
d
Nam
quod
bellum
civ●le
in
O●be
Christiano
unquam
extuit
,
quod
ab
〈…〉
ortum
atque
alitum
non
fuerit
?
p.
102.
p.
190.
p.
192.
p.
371
372.
e
Errant
primò
Arminian
.
qui
Magistratus
Politico
Ecclesiasticum
regimen
subjectum
esse
docebant
.
p.
2467.
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Mosc
.
g
Instit
.
ep
.
he●
.
p.
55.
h
Lexicon
Rab.
p.
827.
i
Dilherr
.
elect·
l.
2.
k
Ep.
Hebr.
instit
.
p.
56.
l
Instit
.
Ep.
He.
p.
56.
m
Exc.
Gem.
Sanhedr
.
c.
1.
p.
149.
n
Ep.
Heb.
insti
.
p.
58.
o
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Phavor
.
p
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
3.
c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1.
c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
*
Rivet
.
Grot.
disc
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
pag.
475.
Buxt
.
Ep.
Heb.
instit
.
p.
55.
*
Of
Consc
.
8.34
.
Pag.
93.
De
rep
.
Eccl.
l.
5.
c.
7.
&
9.
*
He
that
is
born
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
doth
not
commit
sin
,
1
Joh.
3.9
.
Concil
.
Eliber
.
Can.
61.
Can.
47.
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
not
mine
to
give
,
save
to
whom
it
is
prepared
,
&c.
P.
187
,
188
,
189
,
&c.
*
Hence
Avitus
Alcimus
,
Ep.
61.
to
Constantius
the
Bishop
,
Illud
monere
praesumo
ne
propter
leves
causas
,
&
non
ad
Deum
,
sed
saeculum
pertinentes
,
ne
Laici
quidem
,
non
dicam
Clerici
,
sanctâ
communione
priventur
,
quia
nescit
cujus
dignitatis
sit
ipsa
communio
,
qui
non
eam
omni
animositate
sepositâ
&
cum
magno
dolore
suspendit
,
&
cum
maximâ
festinatione
restituit
.
vid.
Can.
2.
Concil
.
Aurel.
5.
&
Leon.
magn
.
Ep.
89.
taxing
Hilary
for
that
fault
.
*
Vid.
Gro.
in
Heb.
p.
820.
Edit
.
Rhodoman
p.
425.
L.
1.
p.
73.
p.
425.
Pag.
432.
*
Vindic.
of
Lit.